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University of Illinois Library

DEC -I m-

M 24 !94(;

FEB 12

1965

M32

TEXT-BOOK

CAMPBELLISM.

By D. B^ RA'^ / -^rj^g.

Author of ' Baptis/'^^r^ssion." /Pjy

"Beware lest any man spoil you through philosophy and vain deceit,
after the tradition of men, after the rudiments of the world, and not after
Christ. "—Col. ii: 8.

ST. LOUIS, MO. :

NATIO^^ AL BAPTIST PUBLTSHING CO

Digitized by the Internet Archive
in 2015

https://archive.org/details/textbookoncampbeOOrayd

PREFACE.

T HAVE no long string of apologies to offer for pre-
senting the present work to the public. The reasons
are various which have impelled me to present the
Text Book on Campbellism to the consideration of
the people. We are sometimes told that to oppose the
false claims of the Campbellites is only to make bad
ivorse ; that controversy is the pabulum on which Camp-
bellism feeds and thrives ; and the best way to kill
Campbellism is to let it alone and it will die out of itself
much sooner than to oppose it ! If such is true of this
isniy it must also be true of Catholicism^ Mormonism^
Univermlism^ with all other false systems in the world.
Then we must oppose or expose no error in the world,
but let them all alone to die of themselves ! ! These
kind advisers, no doubt, would have advised Paul not

(iii)

Iv PREFACE.

to dispute so long in the school of Tyrannus, and not
to encounter the Stoics and Epicureans in public dis-
cussion ; that it was much better to let these errors
alone to die of themselves. Such counsellors would, to
carry out the same principle, advise the farmer that it
was much better to let all the weeds and briars alone, to
die out themselves, than to try to kill them by culti-
vating the corn ! But the objector would say, "Do you
expect to destroy Campbellism from the world by your
efforts?" But with the same common sense — or, rather,
want of it — we might ask the farmer if he expects to
destroy all the weeds from the world by the due culti-
vation of his corn ! But, instead of such cowardly
advice, Paul represents the true Christian soldier wrest-
ling " against principalities, against powers, against the
rulers of the darkness of this world, against spiritual
wickedness in high places," (Eph. vi : 12.) It is evident
that the true minister of Christ will reprove false doc-
trines, whatever may be the consequences.

The Text Book is not designed to supersede any
other work on Campbellism, but to supply a demand
which has not heretofore been supplied. As these
people usually deny their real sentiments when closely

PREFACE. V

pressed in argument, it is very important that the people
have access to a book containing the proof, in the words
of the founder of Campbellism, showing the prominent
errors of this system in contrast with the Scriptures,
arranged as a book of easy reference.

Bro. J. B. Jeter has written Campbellism Examined,
which sets forth the rise and principles of this system
of falsehood, but at the same time it points to a union"
with the Campbellites.

Bro. A. P. Williams, of Missouri, has written the
master work on Campbellism, entitled Campbellism
Exposed. It is the answer to Mr. Lard's Review
of Bro. Jeter's book, and completely cuts up Camp-
bellism by the roots on the four articles. Christian
experience^ the prayer of sinners^ the operation of the
Holy Spirit^ and baptism for the remission of sins. This
work should be in the hands of every one who is inter-
ested on this subject. It is written with a power which
no Campbellite can successfully gainsay or resist.

Yet neither of these works occupy the place assigned
for the present work. As to its execution, this work
was prepared at intervals amid the arduous toils of the
missionary field.

vi PREFACE.

I now submit the Text Book on Campbellism to tho
Baptist brotherhood especially, and the people generally,
praying that the blessing of our Lord Jesus Christ may
attend it to the good of all who may chance to peruse
its pages.

D, B. R.

CONTENTS.

CPIAPTER 1.

THE NAME CHRISTIAN.

PAGE.

1. Reasons for not calling the Campbellites the *' Christiau

Church," , 21

2. The genealogy of Campbellisra, 26

3. Mr. Campbell opposed the adoption of the name of Christian, 33

4. Mr. Canipbell gives the name Of ' ' Disciples " to his Society, 35

5 Mr. Campbell rexjudiated the name "Christian,'' as of human

origin , 38

6, Mr. Campbell only adopted the name Baptist trom expediency

as a passport to favor, 40

CHAPTER II.

THE SETTING UP OF THE KINGDOM.

1 Campbellites teach that the Kingdom was set up by the Apostles
at rentecost, 44

2. Mr. Campbell affirms that the gospel was fl st preached on

the day of Pentecost, 68

3. It is affirmed by Mr. Campbejl that the first (."hristian baptism

was administered at Jerusalem on Pe.itecost, 72

4. Mr. Campbell affirms that the reign of Grace commenced on

Pentecost, , 78

5. Mr. Campbell affirms that John and Jesus both lived and died

under the Jewish theocracy,... 79

CHAPTER HI.

THE APOSTASY OF THE CHURCH.

1. Mr. Campbell represents the Baptists as anti-christian ; as having

descended through Rome irom the Red Dragon 82

(7)

CONTENTS.

PAGE

2. Mr. Campbell represents the foundation of the Church of Christ

as having been destroyed > . 89

3. Mr. Campbell claims to be the first to plead the cause of Christ

since the apostasy in the the third century 92

4. Mr. Campbell represents the Church as having became Mystic

r.abylon 07

5. Mr. ( ampbell represents the leprosy of the apostasy as haring

spread over all Christendom 99

CHAPTER IV.

THE FORMATION OF THE CAMPBELLITE SOCIETY.

1 . The Campbellite Society was formed in the year 1827 103

2. The Campbellite Society was formed mainly of excluded persons

fn^m among the Baptists 109

3. Mr. Campbell claims to be the founder of the Millennial Church, 113

4. Mr. Campbell claims to have introduced and actually set up the

Millennial Church 116

5. Mr. Campbell cAaims to hsLYQ r-estored Christianity I'^o

6. Mr. Campbell claims to have commenced from nothing to rebuild

the Lord's city 123

7. Mr. Canipbell claims to have restored the Holy Spirit 125

CHAPTER V.

SALVATION ALONE IN THE CAMPBELLITE SOCIETY.

1. Mr. Campbell teaches that none can enjoy the remission of sins

till they join the Society which he has restored 128

2. Mr. Campbell teaches that none can enjoy the influence of the

Kingdom of God, unless they go into the Reformation 130

3. Mr. Campbell teaches that salvation is alone to be obtained in his

restored kingdom 134

CHAPTER VI.

CAMPBELLITE REPENTANCE.

1. Campbellite repentance is only a r^/orwia/ioTi 140

2- Campbellite repentance is produced without the aid of the Holj*
Spirit 142

CONTENTS.

PAGE

3. Campbellite repentance is without prayer ... 145

4. Campbellite repentance is without mourning on the account of

sin, ^'^'^

5. Campbellite repentance is without godly sorrow or acts of

devotion

0. Campbellite repentance begins and ends in immersion 155

CHAPTER VII.

CAMPBELLITE FAITH.

1. Mr. Campbell has inverted the order of Repentance and Faith. . . 158

2. Campbellite faith is on^y a dead faith, such as may be pcssessed

by devils and wicked men 16-

3. Campbellite faith is produced without divine assistance 167

4. Campbellite faith is destitute of the love of God, and does not
purify the heart

CHAPTER VIII.

CAMPBELLITE BAPTISM.

1. Mr. Campbell has misapplied the key pnver and exalted Peter

above the other Apostles 174

2. Mr. Campbell teaches that immersion is Ihe line between the

saved and the lost 179

3. Mr. Campbell teaches that immersion is both regeneration and

conversion 185

4 Mr. Campbell teaches that immersion is the first act in which God

will meet with us 187

5 Mr. Campbell teaches that immersion is inseparably connected

with the remission of sins 189

CHAPTER IX.

CAMPBELLITE BAPTISM.

1. Mr. Campbell teaches that in immersion, the water litera'ly

washes away sins and clean es the conscience from its guilt 193

2. Mr Campbell teaches that immersion is the only personal regen-

eration in which the water is used to regenerate siimers 201

CONTKJSITS.

CHAPTER X.

CAMPBELLITE BAPTISM
i. Mr. Campbell teaches that baptism is the most important of all

the commanas or institutions of Christ 178

2. Mr. Campbell teaches that baptism is obeying the gospel and the

act by which ^rld must be converted 207

8. Mr. Campbell teu ^ .3hat immersion alone was the act of turn-
ing to God 211

4. Mr. Campbell teaches that baptism is necessary in order Lo the

reception of the Holy JSpirit 215

5. i\Ir. Campbell teaches that baptism is essential to acceptable

prayer 219

CHAPTER XI.

CAIMPBELLITE BAPTISM

1. Mr. Campbell tpat hes that Ijeing born again an<l being immersed

are the same thing 222

2. Mr Campbell teaches that all Christians have two figurative par-

ents; the Holy Spirit the father, and the. water the mother 228

3. Mr. Campbell teaches that persons are begotten of the Spirit,

impregnated by the word, and born of the water int > the King-
dom of God 232

4. Mr Campbell teaches that no one can be born of God till baptism

and that even Jesus was born again in baptism 2.37

5. Mr. Campbell admits that his view of baptism introduced in ant

baptism 240

CHAPTER XH.

CAMPBELLITE BAPTISM.

J The capital argument of Mr. Campbell, that when salvntion is
ascribed to several causes, immersion is always imputed, an-
swered -44

2. The s m of the benefits ascribed by Mr. Ciimpbcll to immersion, .5>t

3. The real, or Scriptural design of bapiism 252

CONTENTS.

CHAPTER XIII.

CAMPBELLITE REGENERATION.

PAGE

1. Mr. Campbell teaches that in regeneration there is no moral im-

provement or change of the aQections 258

2. Mr. ( ampbell teach?s that there is no internal evidence of the

pardon of sins 261

CHAPTER XIV.

RULES FOR THE UNDERSTANDING OF THE CAMPBELLITE THEO-
RY OF THE HOLY SPIRIT.

i. The truth alone is all that is necessary to the conversion of
men.'' 268

2'* That resisting the Word of God and resisting the Spirit of God
are shown to be the same thing ' ' 272

3. Thht the Bible * ' is not called 'the Sword of the Spirit' so much

on account of him who uses it as of him who fashioned it "... . i74

4. To be filled with the Spirit, an. 1 to have the Word of Christ
dwellinji richly in one are of the same import," 276

5. AH the power of the llo y Spirit, which can cpeiate upon the
human m nd is spent," 278

CHAPTER XV.

THE HOLY SPIRIT.

1. Mr. Campbell claims to have restored the Holy Spirit 284

2. Mr. Campbell's theory of diviue influence is incompatible with

prayer for divine aid in the conversion of sinners 286

3. Mr. Campbell's theory of spiritual infl.i.once denies the call to the

ministry , 292

CHAPTER XVI.

THE HOLY SPIRIT.

1. Mr. Campbell represents the devil as now confined in hell 295

2. Mr Campbell teaches that men are not now actuated by the

devil c .301

CONTENTS.

CHAPTER XVIl.

THE CAMPBELLITE GOVERNMENT.

PAGE

1. It is an aristocracy 304

2 The private members have no vote or voice in cases of discipline, 309

CHAPTER XVni.

THE CAMPBELLITE CREED.

1. Mr. Campbell's opposition to creeds 3'4

2. Ihe Campbellites have a written creed 319

3. 'J he latitude of Campbellite creed 322

4. 'jlie tendency of the Campbellite creed to produce schism by the

spread of false doctrines 331

CHAPTER XIX.

CAMPBELLITE CONTRADICTIONS.

1. Contradictions concerning baptism 340

2. Contradictions concerning the H< ly Spirit 346

3. Contradictions concerning the neAV birth 348

4. Contradictions concerning the Supper 350

5. Miscellaneous contradictions 353

CHAPTER XX.
The teachings of Baptists and ( ampbellites contrasted 356

CHAPTER XXI.

Glossary of tub Bethany Dialect 367

Conclusion 375

* PAOK.

Campbell's fathei* a Reformer, 28

A. Campbell a Reformer at the age of 21 years, 28

A. Campbell a " close" communionist, 75

A. Campbell the first to plead the cause of Christ since the great

apostasy in the third century, 0?

A. Campbell the great physician to heal the Chu) ch, 95

A. Campbell baptized, 104

A. Campbell was never a Baptist in truth, 104

A. Campbell sent of God to his work, 112

A.Campbell prepares the way for the second coming of Jesus

Ctiisfc, "il'/?

A. Campbell restores Christianity, 120

A. Campbell commenced from nothing, 123

A. Campbell the first to proclaim the true design of baptism in

America, 223

A. Campbell would not baptize any except sinners, 252

A. Campbell never a Baptist, 320

A. Campbell the Harbinger of Christ, 368

Apostles commissioned to set up the Kingdom, 47

Apostles the first members of the Kingdom, 64

All the platforms of the sects too narrow, 90

All must join the Reformation or be lost, 92

All the prophets against Campbellism, 190

All the honor of the conversion of sinners given to " Christians," 263

All the moral power of the Holy Spirit exhausted, 278

All Campbellites licensed to preach, ^2

Aii persons allowed to baptize, 332

Abraham with his spiritual children were pardoned through

faithf 212

Arguments contain all the moral power of the Holy Spirit, 268

A ne w sect made by Mr . Campbell , 12€

(13)

li INDEX.

Baptists with the marks of the beast, 8*2

Baptist associations unjust tribunals, 8b

Baptist order of things from the Red Dragon, 84

Baptists the least apostate of all sects, 85

Baptism of Campbellism, 174

Baptism unto Moses, 185

Baptism for remission on Pentecost, 196

Baptism of Holy Spirit, 216

Baptism and gift of the Holy Spirit, 217

Baptism not the new birth, 227

Baptism by one spirit, 254

Baptism for the formal remission of sins, 254

Baptism a monument of the resurrection, 255

Baptism and justification inseparable 207

>aptism the new birth, 222

"Jiaptism unites spirit, soul, and body to Clirist, 240

Baptism the most important command, , 205

Cam pbellites not reformed Baptists, 42

Campbellites not working under the commission, b6

Campbellites change their policy, 87

Campbellism growing worse, 336

Campbellism needs regeneration, 337

Campbellism an apostasy, •. %

Campbellism of recent origin, 106

Campbellism first plead in 1823, 106

Christian the name, 23

Christian as applied to Campbellites, 23

Christian baptism first commenced on thp day of Pentecost, 72

Christians to have all the honor of the cou\ersion of the world, 143

Christians among the sects 344

Contrast between Baptist and Campbellite doctrines, 356

Cornelius pardoned before baptism, 181

Communion essential to salvation according to Campbellite ar-
guments, 248

Call to the ministry, 293

Conception, birth, naming, and marriage of Campbellite Society, 32

Creed of Campbellism, 319

Creed of A. Campbell, 320, 321

Creed the right use of them, 317, 318

Creed of Campbellism a broad one, 324

Creed of Campbellism admits Universalists, 325

Creed of Campbellism harbors all opinions, 326

Creed of Campbellism harbors all sorts of doctrines, 333

INDEX. 16

^* PAGE.

f)evil confined in liell, 295

Devil, like a roaring lion, walking about, 298

Devils cast out by the Holy Spirit, 271

Dead faith of Campbellism, 162

Death of Christ the display of grace, 78

Disciples have no right to name themselves, 39

" Disciples" given by Mr. C. as the name of his Society, 36

Difference between the witness and baptism of the Holy
Spirit, 216, 217

Errors of Campbellites on the setting up of the Kingdom, 46

Eclipse of all gospel light, 94

Elders to rule by example and teaching, 308

Ephesian disciples not baptized by John, 76

Faith of Campbellism, -,. 158

Faith of Campbellism independent of repentance, 158, 159

Faith of Campbellism does not purify the heart, 163

Faith of Campbellism only a knowledge of the gospel facts, 16^

Faith of Campbellism without the aid of the Holy Spirit, 167

Faith of the gospel does purify the heart, ^64

Faith of Campbellism produced like the belief of the facts of

history 169, 170

Faith of Campbellism without love to God, 170

Faith is the turning point in salvation, 181

False philosophy of Campbellism, 172

Formal salvation in baptism, 235

Fabulous benefits of immersion, 250

Formation of the Campbellite Society, 103

Foundation of Christian union laid by Mr. Campbell, 115

God requires mourning for sin, 151

Gift of the Holy Spirit, 217

Going under the water for remission of sins, 211

Gospel first preached on Pentecost, 68, 69

Gospel preached by Christ before Pentecost,. 69

Gospel preached by John, 70

Gospel preached by Jesus in the temple, 71

Government of Campbellism, 304

Glossary of the Bethany dialect, 3CT

16 INDEX.

^* PAGE.

Harbinger of the second coming of Christ, Ill

Holy Spirit restored by Mr. Campbell, 125

Holy Spirit not limited by baptism, 218, 219

Holy Spirit, 266

Holy Spirit given to them that ask, 270

Holy Spirit in our hearts, 271

Image of Nebuchadnezzar broken, 63

Immersion which does not insure pardon not valid, 133

Immersion the first act of repentance, 141, 142, 154

Immersion the last act of repentance, 156

Immersion the line between the saved and the lost, 180

Immersion both regeneration and conversion, 185

Immersion alone the act of pardon, 208

Immersion and conversion the same, 209, 210

Immersion alone the act of turning to God, 211

Immersion prepares the heart for the reception of the Holy

Spirit, 215

Immersion cleanses the conscience from its guilt 234, 235

In 1853 the Campbellite Society about 30 years old, 108

In 1827 these Societies were formed, 109

Infidelity of Campbellism, 282

Importance of the Supper, 247

Impossible for Spirit to dwell in the heart before immersion, ...215, 216
It is the flesh of the child of God that serves sin, 238

Jesus not in his own dispensation, 45

Jesus now reigns over his Kingdom, 58

Jesus denied a place in his own dispensation, 80

Jesus born again in immersion, 237

Jeter on Creeds, 315

Jeter's criticism on Campbell's views of the new birtb, 232

John's baptism was Christian baptism, 75

Keys of the Kingdom, 174

Keys not to open or shut the Kingdom, 176

Kingdom, objections to its present existence answered, 61

Kingdom, its work will be by the Sword of the Spirit, 61, 62

Kingdom was organized before the death of Christ, G4

Kingdom was organized before it was dedicated by the prayer
and blood of Jesus, 56

INDEX. 17

PAGE

Kingdom set up by the Apostles 46

Kingdom set up on Pentecost, 46

Kingdom at hand, 51

Kingdom preached, suffered violence and sliut up before Pen-
tecost, 52

Kingdom, new theory of setting up, 53, 54

Kingdom luithin you,.. 59

Kingdom, only four symbolized by tJie image of Nebuchadnezzer, 55

Kingdom to become a great mountain, 60

Kingdom, objections to its present existence answered, 61

Luther a brush-burner for A. Campbell, 27

Lord's prayer not to be now used, 50

Lord's city rebuilt from nothing, 124

Lard, M. E., classes Baptists with Rome, 87

Lard, M. E., denies tlie duty of the sinner to pray for salvation,.. 148
Lard denies the direct influence of the devil, 303

Materials of Campbellism gathered from the Pedobaptist temple; 30

Millennial kingdom the present kingdom, 59

Moses Lard, 86

Millennium introduced by Mr. Campbell, 117; 118

Millennium introduced by the preaching of the ancient gospel,.. 119
Medicine dealt out by Mr. Campbell to cure the apostate church, 121

Meaning of the Christian institution dug up, 121

Mourning bench, 149

Men can nof^forgive sins against God, 178

Men not converted by the real agency of the Spirit, 276

Men not now actuated by the devil, 301

Name Christian, 21

Name Christian assumed to take away the reproach of Camp-
bellism, 31

Name Christian not from heaven, o3

Name Christian originated with the Antiochians, 38

Name Baptist assumed by Mr. Campbell for popularity, 40

New song of Campbellism, 290

Nicodemus taught Mr C.'s views, 224. 225

Not one voice out of the pales of the reformation calling on men

to repent, 100

No sect possessing the gospel, 123

New sect made by Mr. Campbell, 1^

None pleading the ancient gospel but the reformers, ISJ

18 INDEX.

PAGE

No prayers enjoined on the unbaptized, 147

No godly sorrow in CampbelKte repentance, 153

No acts of devotion in Carapbellite repentance, 151

None converted before baptism, 187

None saved now as were tlie ancients, 212

Not the duty of the sinner to pray, 220

iVeif; creation in conversion, , i68

Objections to Christ setting up his own kingdom answered, 47, 48

"Orthodox" the children of hell, 116

Order of the laws of -Christ changed, 159

Only one plan of salvation, 206

Opposition of Mr. Campbell to creeds, 314, 315

Outward reformation, 141

Parable of the nobleman examined, 57

Paul's sins washed away, 200

Paul not sent to baptize, 208

Paul teaches salvation through faith, 246

Paul teaches the baptism of those that are freed from sin, 249

Peter opens the Kingdom with the keys, 176

Persons concealed in the womb of water, 234

Prayer inconsistent in a Campbellite, 286

Private members not to tell their grievances to tlie Church, 309

Platforms of the sects must be pulled down, 322

Privileges of church members, « 312

Pure speech restored, 368

Quenching the Spirit, 273

Reform projected in 1809, 29

Regeneration and immersion the same, 201

Regeneration of sinners by men, 204

Regeneration of Campbellism, 258

Regeneration of Campbellism produces no inward change, ...258, 259

Regeneration, no inward evidence of, 261

Regeneration, inward evidence of, 262

Reign of Grace began on Pentecost, 78

Remission enjoyed only by Campbellites, 129

Reformation the only Kingdom of Jesus, 130

Repentance of Campbellism, i4C

INDEX.

PAGE.

Repentance without the aid of the Spirit, 142, 143

Repentance without prayer, 14o

Repentance and Faith, the order of, 160, 161

Report of Committee on Thomasism, 329

Restoration of the Holy Spirit, 2M

Rules of interpreting the Bethany dialect on the influence of the

Spirit, 266

Remission of sins not before baptism, 239

Remission of sins by the Apostles, 178

Salvation alone in the Cami)l)ellite Society,, 128

Salvation ascribed to several cuises, but baptism always un-
derstood, 244

Scriptural design of baptism, 252

Simon baptized but not pardoned, 18b

Scoffers at mourning 152

Sinners put into the Church to make them Christians 137

Scheme of Campbell at a platform of the Church 113

Ship of reformation launched 29

Ship of reformation cabled 30

Stone and Campbell dispute about their claims to priority in

reform, 26

Stone's claim denied by Campbell, 93

The imposition of adopting the name Christian exclusively, Si

The Campbellite position places 120 members in the first Church

without Christian baptism, 74

The foundation of the Church destroyed, 89

The Church of Christ diseased from head to foot, 96

The Church of Christ Mystic Babylon, 97

The Church a den of thieves, 98

The true Church did not apostatize, 98

The perpetuity of the Kingdom, 101

The movers of the reformation formed themselves into a Society, 107
The Christian Baptist and Millennial Harbinger the standard of

appeal, 114

The Church not the Savior, 138

The application of water to reach the conscience, 194

The Lord's Supper in the Church, , 254

The Spirit giveth life, 273

The Bible not used by the Spirit 274

The Spirit beareth witness, 277

The world to be converted by Campbellism, 288

The church members have no vote in cases of discipline, 305

INDEX.

The true Churches did act in Church business, ftu6

The voice of a private member not to be heard or counted,. . .. 310

The whole multitude chose deacons, 311

The broad platform of Campbellism, 322

The Campbellite platform contains but two articles, 323

The reformation a failure, 334

These kings used in the sense of these kingdoms,'^ 66

These kings denote the same as the different metals of the image, 56

Toes of the great image not to denote kingdoms, 54

Total apostasy of the whole Church, 95

Total apostasy of all Christendom, 99

To be filled with the Word and to be filled with the Spirit the

same, 277

Thomasism, 327

Thomas Campbell laments over the results of the reformation,.334, 335

Union of the Bible, 817

Union of Campbellism, 329

Validity of baptism made to depend on the opinion of the subject, 132
Views of Campbellites unchanged on the operation of the Holy
Spirit, 281

Washing away of sins in baptism, 193

We wash away sins in emblem in baptism, 195

We meet with God in immersion, 187

We must believe in baptismal salvation or our baptism is not

valid, 134

Williams' criticism on Acts ii : 38, 199

Williams' criticism on John iii: 5, 225

We arise from the water as pure as an angel.— Campbell, 241

We must not pray for laborers.— Campbell,.... 287

Wiles of the devil, 299

Water not our mother, 230

Water the mother of Campbellites, 228

Washing of regeneration not baptism 202

TEXT-BOOK ON CAMPBELLISM.

CHAPTER I.

1. Reasons for not calling the Campbellites the " Christian

Church."

2. The Genealogy of Campbellism.

3. Mr. Campbell opposed the adoption of the name Christian.

4. Mr, Campbell gives the name "Disciples" to his Society.

6. Mr. Campbell repudiates the name Christian as of human
origin.

6. Mr. Campbell only adopted the name Baptist from expedi-
ency, as a passport to favor.

REASONS FOR NOT CALLING THE CAMPBELLITES THE

"AEIOUS names have been assumed by Mr. Campbell

T and his disciples, to denote the peculiar views and
society with which they stand identified. And they are
by no means agreed among themselves as to the most
suitable name to distinguish their sect from the sects of
the day. They call their theory Ancient

. / . Names as-

Christianity," "The Ancient Grospel/' "Orig- sumed by

inal Christianity/' "The Ancient Order of

Things/' "Christianity Restored/' "Christian System/'

THE NAME CHRISTIAN

SECTION I.

CHRISTIAN CHURCH.

(21)

22 THE NAME CHRISTIAN.

etc. These, with many other high-sounding titles, are
copied from Mr. Campbell by his "Disciples," and handed
around by them as household phrases. As a society'
they call themselves "Reformers," "Disciples of Christ,"
"The Christian Church," etc. These people are very
sensitive on the subject of names, and one who wishes
to gain their favor must apply all these assumed titles
to them. But as this new-born society is yet too young
to have any definite name settled upon it by its own
members, I hope that they will indulge me in applying
to them the respectable name of the illustrious father
and founder of their Society. If so, I shall call them
^^CampheUites,^^ and their theory Gamphellism^''^ until
ihey get old enough to decide on some name which WxlJ
suit them better. I do not use this as a nickname^ but
as the most definite and suitable one which can be given
to the speculations of Mr. Campbell and his disciples.
Ileformatiou ^^^^ tQ^m Reformation has long been ap-
appiiestothe plied to the mighty movement of the Re-
Luther and formers of Popcry in the sixteenth century,
others. would, therefore, be very unkind to attempt

to remove the laurels from the crowns of Luther, Cal-
vin, Melancthon and Zwingle, and place them upon the
head of Mr. Campbell.

"Disciples" And as to the term "Disciples," it has been
not a suit- ^q^q or Icss uscd bv all the sects with which

able name tor ^

campbeiiites. I am acquainted, to designate their members.
It, therefore, will not definitely point out Mr. Campbell's
followers, unless we add to it the name of their founder.
It will then stand thus: The Disciples of A, CamphelL
This would be the multiplication of words to no profit.
The same objections lie in the way of the use of the

NOT THE "CHRISTIAN CHURCH." 23

name '^Christian'' to designate the society of Mr. Camp-
bell. All professed Christian denominations "Christian"
freely use the term "Christian," to point out ^ "^^^^

' J- by all denoni

their members. Therefore, this good name luations
can not definitely describe any one sect to the e >:clu-
sion of all others. It is to be expected that those who
are influenced more by names and sounds than by prin-
ciples will be very sensitive on this subject; tiio scnsi-
but to those who are not swayed by names,

' Canipbellites

the mere name is not so important in Church outhesubject
ufi'airs as principles. I am confident that the evid^encTof a
efi*ort of the Campbellites to monopolize the weakcanse.
name Christian has induced some persons to join them
who were wholly ignorant of their theory. They make
long speeches or sermons to advance their claims merely
by the force of the name "Christian!" They speak
of the various denominations as only "Methodists,"
" Presby'.erians," and "Baptists," but we are '^Chris-
tians!'^ I hope that there are some devout and even
pious persons among the Campbellites, but I can not
call them Christians in the exclusive sense in which
they are accustomed to use the term.

First. I ask to be excused from calling the Camp-
bellites Christians in this exclusive sense, because I do
not believe that they are entitled by the Word of God
to such high distinction. It would be a violation of my
conscience to grant their claims on this important point.
Whenever I can consent to call the Campbellites Chris-
tians in their exclusive sense, I will then apply for
membership with them.

Secojid. To grant the hiofh claims of the . . ,

^ ^ ^ *' Chnstiau'

Campbellites in regard to the t>rm Christian as- name ap

THE NAME CHRISTIAN.

pliedtoCamp- would tend to keep them in their errors by

bellites does n * .^ - ^ » * -i ,

them an in- conlirming their claims. Any conduct on our
part that would tend to keep others in error on
the subject of Christianity is wrong ; therefore, it is wrong
to call the society of Mr. Campbell the Christian Church.

Third. To call the Campbellites " Christians " in
this exclusive sense, would be to concede the point of
controversy between us and them. But to concede the
claims of these people without being convinced of the
legality of those claims, is wrong. Therefore, it is
wrong to call the Campbellites the " Christian Church."
'•Christians" Fourth. To thus grant the spurious claims
Campbellites Campbellites by calling them the

detracts from "Christian Church," would be to rob the
the ^true^ Church of Christ of the honor which

Church. is her due, and place it on this new society.
But as it is wrong to detract from the true Church of
Jesus Christ to build up a rival society, it is also
wrong to detract from the Church of Christ and build
up Campbellism by calling it the Christian Church.
-Christian" Fifth. To Call the Campbellites the Chris-
appiiedtothe tiau Church would tend to deceive the un-
tends^to^de- Converted, and influence them to depend on
ceive sinners, jnimcrsion for the pardon of sins. But as
any course which would tend to delude sinners is wrong,
therefore it is wrong to call the Campbellites the Chris-
tian CJiurch.

I could multiply many reasons why I could not con-,
cede the claims of the Campbellites by calling them

Christians " in this sense of the term, but I will pass
to the examination of the foundation on which they
base their claims.

THE GENEALOGY OF CAMPBELLISM.

I could, with a clear conscience, call the Campbellites
professed Christians^ but this would probably be as
olFensive as Gamj)hellism itself. I am heart- ^^^^^
ily opposed to the adoption of one Scripture adopting one
name as a hobby to the exclusion of all oth- n;uneasaslc-
ers. On this principle, one of the disciples Parian hobby

on 111-1 • • , 1 exclu-

01 Oampbeli might revive some ancient her- sionofaii
esies and clothe them in Scripture language ;
and then he might call his system "Ancient Christi-
anity," "New Jerusalem," '-Christianity Restored," etc.
Then, if he should get disciples to his theory, he could
call them " Saints," and his society the Saints' Church !
Then he could anathematize all the "sects" as only
Methodists, Presbyterians, Baptists, and not " Saints,^'
or the Saints' Churchy for want of the right name !
And, in like manner, the phrases "Elect," "Friends of
Christ," " Children of God," "Church of God," etc.,
might be taken by ecclesiastical tinkers as a hobby to
ride into public favor. To my mind, so much bluster-
ing about the name is evidence of a weak cause. If the
Campbellites had no misgivings in regard to the title of
their claims to be the Christian Church, they would not
be so sensitive on this subject.

THE NAME CHRISTIAN.

SECTION 11.
THE GENEALOGY OF CAMPBELLISM.

I wish now to give a short sketch of the genealogy of
this ecclesiastical child, (Campbellism,) jefore I give the
conflict about the nauiiog of it. To make the account
more striking, I will use some figures introduced by Mr.

The dispute Campbell himself. There has been consider-
about the pa- ei-able contention about its paternity which is

cruity of . ...

Campbellism uo good evidence of its legitimacy. But I
of its7ue-m- believe that it is now generally conceded by
macy. fricnds and foes, that A. Campbell, of Bethany,

V'irginia, was the veritable father of "the current re-
formation." It is true that Mr. B. W. Stone claimed to
have plead the same cause many years prior to Mr.

Mill. liar., Campbell. Stone says in behalf of his own
vol.2, p. 385. elaims: "The Beforined Baptists have re-

W. stone's ..it. i i

claim to ceivcd the doctrine taught by us many years
merced^uie ^S^' ^^"^ nearly thirty years we have taught
Eeformation. that sectarianism was anti-Christian, and
that all Christians should be uoited in one body of
of Christ, the same they teach. We tlien^ and ever since,
have taught that authoritative creeds and confessions
were the strong props of sectarianism, and should be
given to the moles and the bats; they teach the same."
"We rejected all names, but Christian; they acknowledge
it most proper, but seem to prefer another." Here Mr.
Stone puts in his claim to be the author of at least a
part of the Reformation. But Mr. Campbell answers
Mill. Har., thus I "I am, as at present advised, far from
vol. 2, p. 390. thinking that the present advocates of relbr-
mation are only pleading, or at all pleading, for what was

THE GENEALOGY' OF CAMPBELLISM.

plead in Kentucky thirty years ago, after the ^^^"^^^^^^'^^
dissolution of the Springfield Presbytery. If

Stone.

such be the conceptions of brother Stone, I am greatly
mistaken. That he, with others, did at that time oppose
authoritative creeds, and some articles in them as terms
of communion, and some other abuses, we are not unin-
formed ; but so did some others who set out with him.
And as he would not consider them as now pleading the
cause which he now pleads, so we can not think that the
cause which we plead was plead either by him or any
one else twenty years ago. Many persons, both in Europe
and America, have inveighed against sects, creeds, con-
fessions, councils, and human dogmas, during the last
two centuries, and some even before Luther's time ; but
what have these to do with the present proposed refor-
mation ? That is only the work of a pioneer ; it is clearing
the forests, girdling the trees, and burning the brush."
I have given this long quotation to show that Mr. Camp-
bell considered himself as the only Reformer worthy of
the name since the time of Christ. He, indeed, makes
Luther and his co-laborers only pioneers and
brush-burners compared with himself ! Camp- c^ivin on?y ^
bell is not to be sheared of the glory of the ^r/hTum-'^
reformation by Stone or any one else. Mr. ^^"^ > ^'^^o^-

*^ mation com-

Campbell was brought up a Presbyterian, pared with
and educated in the University of Glasgow, ^^"^p^^^^"
in Scotland, for a clergyman. He was a Pharisee, ac-
cording to his own confession. Mr. Campbell was never
a Baptist in sentiment, though connected with them for
a time ; he only united with and used the Baptist name
through polic}^ This will be seen in another place.
At the tender age of twenty-one, when first beginning

THE NAME CHRISTIAN.

Chn Bap Hiake sermons, Mr. Campbell discovered
p. 664. that the religion of the New Testament was

one thing and that of every sect which I [he] knew was
Campbell a another." From this time, no doubt, this
Reformer at young sccedcr began to aspire to the charac-

the age of ^ ^ . ,

twenty-one ter of a reformer^ without much success, how-
yt^ars. ^^^^^ ^'11 crossed the waters. In fact, Mr.
Campbell seems to have been born a reformer, for his
father, Thomas Campbell, attempted to head a reforma-
tion, but without success. Mr. Campbell says of his
Chn Bap., father's effort: "An unsuccessful effort by my
P-^^^- father to reform the Presbytery and Synod to

CampbelFs , J J ^ J

father at- which he belonged, made me despair of re-
reform^ Pres- formation. I gave it up as a hopeless effort;
byterianism. b^t did not givc up spcakiog in public assem-
blies upon the great articles of Christian faith and practice.'*
After this failure to reform Presbyterianism, the re-
former was not content to do nothing ; so he went to
Chn. Bap., work, to use his own language, " In the hope,
p. 664. ^Yie humble hope of erecting a single congrega-
tion with which I could enjoy the social institutions. I
had not the remotest idea of being able to do more than
this." From this, it appears that Mr. Camp-
former, Mr. bell considered himself as all alone toiling to
Campbell at ^rcct One cono-regation on the true principles.

first only de- 7 . r r

signed toerect He finally gained the assistance of a few per

one Church. i • i t_ • • j? t> i? j.*

sons who received his views oi Kerormation.
He was now fully convinced that primitive Christianity was
lost; and, when this awful discovery was made, he went
to work to restore Gliristianity. Of this effort he says :
chy.Res., " ^ individuals, about the commencement

of the present century, began to reflect upon

THE GENEALOGY OF CAMPBELLISM.

the ways and means to restore primitive Christianity.' '
And these mighty cogitations of this then young re
former "originated a project many years ago chy.Kes.,
for uniting the sects, or rather the Christians^ p-
in all the sects, upon a clear and scriptural bond of
union." About this time, (1809,) Mr. Campbell broke
with mighty struggles the bonds of all creeds^ The project
and made war upon them, whether they were "f.

^ ' tion origina-

true or false, with all the vigor of his giant tediai809.
mind ; and soon he had inscribed on his banners the fol-
lowing principles : Faith in Jesus <is the true Messiah^
and obedience to him as our Lawgiver and chy. Res.,
King, the ONLY test of Christian cha.racter^ p- ^•
and the ONLY BOND of Christian union, communion, and co
operation, irrespective of all creeds, opinions, commandments,
and traditions of men.'' After much toil, the tj^^ gj^jp
ship of the current reformation was afloat with launched,
its canvas to the breeze.

In regard to the launching of the Ship of Reformation,
Mr. Campbell says : " On this bottom we put to sea, with
scarcely hands enough to man the ship. We had ^j^y jj^g
head winds and rough seas for the first seven p-
years." We now behold this ark of reformation afloat, and,
like Noah's Ark in some respects, it contained a Campbeii
great variety of freight. It still contained the the^ship^of
Pedobaptist temple, with its main pillars in- Reformation,
fant baptism and baptismal salvation. But as light in-
creased, Campbell, the commander of the vessel, j^^^
was "compelled to throw overboard some opin- p- Pi-
lous once so dear " to him. He now had He threw
"rough seas" and cloudy sky, while the heavy gome^of^the
mists of Romanism still enveloped the ship ; t'reight.

THE NAME CHRISTIAN.

when suddenly a ray of light gleamed athwart his
cloudy sky, and, to his consternation, he saw the "foun-

chy. Res., datiou" of Ms ' 'Pcdobaptist Temple destroy-
P- ed," and the whole edifice leaning upon it be-

came ''aheap of ruins." And while Mr. Campbell was

Chy. Res., bliudcd by the dust of the crumbling ruins, he
p- ^- not having "wholly practically repudiated the

Page 13. language of Ashdod," he "explored the ruins
with great assiduity — collected from them all the ma-
. terials that could be worked into the Christian Temple. ' '
Mr. Campbell now being cut loose from the

He collected . /. -r-. t • n i • • i i •

the materials main body of Fcdoism, and bearmg with him
mation from lU his ship the "materials" collected from its
Pedobaptist^ ruins, his craft was sailing on the broad ex-
pause between Rome and the true temple.
With Mr. Campbell this was an "experiment" on the
wide sea of speculation ; he, therefore, had but little
chn. Bap., hopc of succcss. lu regard to this voyage,
p. 664. says: "He that sails against both wind

and tide, sails slowly ; and if he advance at all, it
must be by great exertion of the mariners."

To an observer, it was very hard to tell to what port
this ship with its cargo was tending. It was rough sail-
ing against the winds and waves with so small a crew to
man the ship. And Mr. Campbell, finding
Reformat'ion that hc had "scarccly hands enough to man
means^^of thc ship," hc Cabled, by means of a written
toThe'Bap^tfst cvesd Ms ship to the "Christian Temple,"
lempie. ^^^^ Baptist ChuTch,) and undertook to work
those Pedobaptist materials which he had gathered from
the ruins of his fallen temple into the Baptist Church.
He also gained respectability by sailing under the Bap-

THE GENEAOLOGY OF CAMPBELLISM.

tist colors, and also increased the numbers of tiis crow
till he had now hands enough to man the ship. And
finally, when this ecclesiastic child, brought from the
ruins of the Pedobaptist Temple by Mr. Campbell,
in his Ship of Reformation, had, under false (>olors, re-
ceived sufficient strength to receive " a local habitation
and a name," and having been cut loose from the true
Temple, she now takes her place as one of those women
spoken of by the prophet Isaiah thus : " And in that
day seven women shall take hold of one man, Isaiah 4: i.
sayiag, We wnll eat our own bread, and wear our own ap-
parel: only let us be called by thy name to take away
our reproach." Women, symbols of churches. Seven,
used indefinitely to denote many. One man,

T ^1 . TTr .77 7 7 TliG ecclosi-

Jesus (Jhrist. We wiU eat our own bread, astic child of
Those churches symbolized are not willing; to Campbell,

^ ^ ^ grown to bo a

be supported by Christ; but they have their woman, takes
own bread or doctrines instead of the doctrine

Oliiistian to

cf Christ. Wear our own apj)arel. They are take away her
unwilling to be clad in the righteousness of
Ohrist, but, like ancient Israel, they are going about to
establish their own righteousness. Campbellism wears
the apparel cut and made at Bethany.

Onljj let us be called by thy name to take The great
away our reproach. It would be a reproach ^"^^^^^^

^ J- sr Campbellites

for those Churches symbolized by the loomen to take away
to assume the names of their founders. Only of^tiSr^^od-
observe how anxious the Campbellite Church is s^"-
to take away the reproach of her father Campbell's name
by assuming the name " Christian Church." This child,
the Campbellite Society, is related to Rome ; for the mate-
vials of which it was formed were collected from the ruins

THE NAME CHRISTIAN

of a Pedobaptist temple, which tempie was the daughtc.
of Rome. Campbellism has cut quite a figure in the world,
and its history ought to be known. I shall here sum up
its history under the figure of a woman, as is done by
the prophet. From all the facts in the history of ihh
youno; woman, it appears that she was con-

The concep- . °

tion, birth, ccived about the year 1809, and was born oi
^d^naming brought to light iu 1823. She commenced
of this eccie- keeping house for herself in 1827, and was

siastic child

of A. Camp- married to the society of Mr. Stone in 1831,
on Christmas -day. After the marriage, she
received the name Christian^ from the Stoneites, to take
away her " reproach." And as to her family relations,
she is the daughter of the Presbyterian Church, and con-
sequently the grand-child Rome. She bears some of the
prominent features of the old " Mother." Her father
was A. Campbell, who brought her out of Presbyterian-
ism in his ship, which he called the Current Reformation.
She was unfortunately nursed by the Baptists, and she
proved most ungrateful for all the kindness bestowed.
But after all, the Campbellites have never been fuliy
agreed as to the most suitable name to be adopted.

OPPOSED TO THE NAME CHRISTIAN.

SECTION III.

5IR. CAMPBELL OPPOSED TO THE ADOPTION OP THE
NAME CHRISTIAN.

For the benefit of those who put so much stress on
the use of the name "Christian," we will give the views
of Mr. Campbell on this subject. In answer to Mr.
Stone on the use of the name Christian, he says : I
am bold to affirm, in the face of all criticism, j^iu uar.,
that there is not the least authority in the 2, p- 394.
word here used [Chrematizo] for concluding that the
name Christian came from Grod, any more than ^he name
from Antiochus Epiphanes ! This may be too christian not

1 1 ^^^^ ^od, or

strong for some who contend that the name of divine ap-
Christian is of divine authority, but let them p^'"*"^^"^.
put me to the proof. That it was neither given by
dream, oracle, ange^, nor apostle, is, in my judgment, by
far the more probable opinion. If it had been given by
the authority of the Lord, it would not have been de-
layed for ten years after the day of Pentecost, nor re-
served for the city of Antioch to be the place of its
origin." From this we see that Mr. Campbell viewed
the name Christian as not coming from God^ or from
angcl^ or from ajpostle^ or l>y divine appointment. Why
so great ado about the name then? But he further
says: " Not to lose sight of the subject before Miii. Har.,
us, with us it is a strong argument, that had ^mJ^^'"'!/"

' o C5 5 The Apostles

the churches been first called Christians by did not re-
divine appointmeiit at Antioch, then the Apos- name^^chris-
ties would have addressed the disciples by this ^® ^^.^^

, vine appoiTst-

divinely-appointed name. But this they did ment.

THE NAME CHRISTIAN.

nofc SO much as once in any public document which
has come down to us. The Antiochians called the
disciples first Christians ; Agrippa used the term once
in reference to himself; and Peter said, that if any
man was indicted as a Christian, or if any man suffered as
a Christian, let him not be ashamed; which argues that
it was under this name their enemies persecuted and
traduced them. But no document has come down to us
authorizing us to think that this name Christian was re-
garded by any of the Apostles as of divine appointment.
If Paul, in any of his letters — if Peter, James, or John
had only once said, ' To the Christians in Rome, Cor-
inth, Galatia, Greece, Asia, Judea,' or any-

Mill. Har., • i i i • i i

vol. 2, p. 395. where else, then, indeed, there might have
tion^of the^ been some ground to think that they regarded
name Chris- it as of divinc appointment ! And recollect
vine ^author- ^^^ J J^^ars and morc from the time they

ityanimposi- ^yerc first Called Christians before all the New
Testament was written. They are called dis-
ciples, saints, believers, the called, sanctified, in the Acts
and in the Epistles, but never once addressed under the
name Christians. Now let it be remembered, that we
have no objection to the name Christian, if we only de-
serve it; nor predilection for the name disciple^ except
for its antiquity and modesty ; but when it [the name
Christian] is plead for as of divine authority, and as the
only or most fitting name which can be adopted, we must
lift our voice against the imposition and contend for the
liberty, where the Lord has left us free." Now, I ask
if the name Christian^ as Mr. Campbell here contends,
did not come from God^ is not of divine appointment^ was
^iven neither hy dream^ oracle^ angel^ nor apostle^ and the

GIVES THE NAME DISCIPLES."

apostles never once addressed the disciples as Christians^
why do the disciples of Mr. Campbell call

. . . . The Camp-

themselves "Christians," and claim their so- beiiites im-
ciety as the "Christian Church?" Are they
convinced that they can sustain their claims argument of
neither by Scripture nor reason, and wish to ^^•^^"^p^®^^-
occupy the attention of their admirers by crying " Chris-
tian ! Christian! Christian!" like the worshipers of Diana
answering the argument of Paul by crying, Great is Di-
ana! Great is Diana! Great is Diana of the Ephesians?
And, if it was an "imposition" in B. W. Stone to call his
iollowers Christians^ are not the Campbellites likewise
impostors for calling a human society the "Christian
Church?" How weak must be that cause which requires
such means for its advancement !

SECTION I V.

MR. CAMPBELL GIVES THE NAME " DISCIPLES " TO HIS
SOCIETY.

As Mr. Campbell was the father and founder of this
society, he had the best right to name it. No one has
the right to name himself, and so no church is expected
to name itself. But what name did Mr. Campbell adopt
as the most suitable name for his new-horn sect? Here
it is, with the reasons for its adoption, in an extract from
the Christian Herald^ indorsed by Mr. Camp- r^^^ ^^^^^
bell : " In the September number of the Mil- named.

THE NAME CHRISTIAN.

Mill Har ^^^^^^ Harbinger, Mr. Campbell has given the
New Series, final name to this new sect, and has argued
vol. 3, p. 642. ^Y^^ propriety of his name at length. In this
article he has drawn his denominational lines, set up his
landmarks, and christened his sect. Disciples of Christ
is their name. >I< ^ ^ Mr. Campbell uses four argu-
ments in favor of taking the descriptive name Disciple
at this time in preference to Christian : 1st. They were
called Disciples before they were called Chris-

The child, . ^-.x. , o-.-r.

the Campbell- tians. Zd. it IS morc descriptive, da, it is
ite Society, ^g^^ ^.^^ Testament oftener than

IS named

"Disciples of Christian. 4th. It is unappropriated; it is
Christ. ^1^^ name of no other sect. This, he says, is
better still." Mr. Campbell replies to the above in the
following language : " We chose the name Disciples of
Christ for the four reasons he assigns, and rejoice that
we were so fortunate to find the oldest and most de-
scriptive and most scriptural of all names yet unappro
priated. We have not one word in the New Testament
indicative that ever the apostles called their party Chris-
tians, or that they ever accepted of the name, while it is
incontrovertible that they delighted in the name Disci-
ples." Here we have the naming of " the child," the
Campbellite Society, by Mr. Campbell himself.

He named it Disciples of Christ because it was the
name of no other sect.

Mr. Campbell did not wish to build on another man's
foundation, or divide the glory of the current reforma-
tion by the adoption of a name assumed by others before
himself. But the controversy about the name did not
stop here with the naming of the child. In the next
year we have the following from the pen of the Re-

aiVES THE NAME DISCIPLES.

former, in answer to Mr. Stone : ''Nor were we so igno-
rant of human nature as to expect that those

^ Mill. Har.,

who have preached a hundred sermons on the New Series,
divine and exclusive authority of the name ^^^*^' ^'
Christian^ and wrote a thousand pages, first and last,
upon its supernatural charms and sanctions, are to be,
all of a sudden, satisfied with any proof. This high and
authoritative ground of theirs is neither more Mr. Camp-
nor less than a good-natured and well-meant regards

^ ^ the use of the

asssumption, of which themselves are not so name chris-
much the authors as the adopters." This is ^^^^\^J T"'^"
the decision of Mr. Campbell, that those who sumption."
are preaching and writing to sustain the supernatural
charms of the name Christian are guilty of ''assumption.*'
Then, this being true, nearly all the present disciples of
Mr. Campbell are guilty of this assumption^ for nearly all
their public and private discourses are full of allusion?
to the name " Christian."

THE NAME CHRISTIAN.

SECTION V.

MR. CAMPBELL REPUDIATES THE NAME CHRISTIAN AS OF
HUMAN ORIGIN.

In the conflict about the name of the " child," Mr.
Mill Har C'^^pb^ll grows Warm, and makes use of the
New Series, following statements : Have we any divine
vol. 4, p. 24. ^^|^[JQJ,i^y fQj. being called Christians at ail ?
The same question may be variously propounded ; as, for
example, was the name Christian first given by heaven
or earth, by God or man? Or was it recommended by
human authority, and finally adopted by divine author-
ity?" " We may fearlessly affirm, from all that has
recently been written on the subject, and from all
that is in the New Testament, that no person can
possibly prove that it was divinely introduced or
sanctioned." ^'Now, if the name Christian had been
given in Antioch, twenty years before, by

Mill. Har., ^ \ n

New Series, diviuc commaud, what an ungodly man must
vol. 4, p. 26. L^jj^g have been during these twenty -one years
after, and fourteen years before — in all, thirty-five
years — never to have called them Christians, but, on
the contrary, waywardly and frowardly to have called
them Disciples all the while." ^' Unless, then, we sup-
pose this man Luke to have been a bold and daring
The name offender against a divine revelation, it is in-
chiistiau or- faHibly certain that he and his companions.

iMinated with . . r\\ > '

the rude and the apostles, did not receive the name Chris -
profane Anti- ^j^^^ coming from licaven, but from the rude

ochians, says o ^ ^ '

Campbell. and profanc Antiochians."

From the above, Mr. Campbell regarded the name

Christian as not coming from God or heaven^ hut from

REPUDIATES THE NAME CHRISTIAN.'

earthy given hy man; and that it was not even divinely
sanctioned and that the apostles did not receive the name

CHRISTIAN as COMING FROM HEAVEN, BUT FROM THE

RUDE AND PROFANE ANTIOCHIANS ! What a withering
rebuke to those who are attempting to advance their
claims as a Church by the mere force of the name Chris
tian. The most depraved sects in all Christendom have
been sticklers for names, but the name without the re-
ality is only vanity.

But are we not authorized to call ourselves Christians
because we are baptized in the name of Christ? Mr.
Campbell thinks not; for he says, "The disciples were
immersed into the name of the Father, and of the Son,
and of the Holy Spirit. This holy name, neither Jesus
nor Christ, was put or called upon them by divine au-
thority." Again: the discussion about " our name" was
again revived in the year 1857, by an eflfort of one Mr.
Shannon to prove the divine authority of the name
Christian from the prophet Isaiah, where he says,
"And thou shalt be called by a new name, isa. ixu: 2.
which the mouth of the Lord shall name." Mr. Camp-
bell replies : " ' The new ^ name ' here intimated Miii. Har.,
is Hephzibah, ' My delight is in her,' as the toLTr623.
original Hebrew clearly indicates." "As 624.
you do not believe that it is in harmony with the cur-
rent usage of sacred history, whether Jewish or Chris-
tian, for any one to name himself anv more

^ . . ^ , J J Mr. Campbell

than to baptize himself. And certainly our shows that
Lord did npt name himself Jesus nor Christ; ^tyenfrigh?
we shall, therefore, hasten to the time and to name
place in which this name was given to the
Disciples." Mr. Campbell here shows the impropriety

THE NAME CHRISTIAN.

of any one presuming to name himself. It must be a
very fast child that would reject the name given by its
parents, and call itself after the name of a more illus-
trious family, in order to remove the reproach of its
humble origin. But this is the very thing that the
Campbellites have done. They are not content to be
called by the name of their father^ or the name which
he gave them, but they wish to take the name of an-
other family, to which they are noways related I They
do this to take away their reproach. Now, if this new-
horn sect should, by humble piety, win the name Chris-
tian from those not identified with them, I would not
object ; but when they- try to monopolize the name
Christian^ without the character necessary to enforce
their claims, I can not admit their unlawful claims.

SECTION VI.

MR. CAMPBELL ONLY ADOPTED THE NA3IE BAPTIST
FROM EXPEDIENCY, AS A PASSPORT TO FAVOR.

Many persons are under the impression that the
Campbellites were once Baptists^ and reformed and
went out from us. This is a mistake , the leaders of
the so-called reformation were never Baptists in senti-
ment. This will be shown in another place. I am con-
fident that the Campbellites are now using the name
Mr. Campbell Christian^ as Mr. Campbell once did the name
name Baptist "^^P^^^^ ^ passport to favoT OX popularity,
lor popular. It appears that the greatest objection to the
name Christian with Mr. Campbell arose

ADOPTS "baptist" FROM EXPEDIENCY /

from tlie fact that it had been appropriated or ^.<en by
Mr. Stone to his society before Mr. Campbell came on
the stage as a reformer. And now, if the name chosen
by Mr. Stone is given to Campbell's reformation, then
a part of the honor of this reformation will be given to
Stone. This is evident from the following confession
of Campbell : " When we drew up our pros-

« 11-. 1 -I -I . Mill.Har.,N.

pectus for our first publication, we headed it s., vol. .3, p.
'The Christian,' and had it not been that we
found ourselves anticipated, we should have adhered to
the title. I hesitated between the title ' Baptist Chris-
tian ' and ' Christian Baptist,' and, on suggesting my
embarrassment to a friend, who has since given himself
due credit for the hint as an original idea, he thought
the latter [Christian Baptist] was a better passport to
favor than either of the others. We never fully ap-
proved, but from expediency adopted it. Finding that
our brethren were being called ^ Christian Baptists,' we
changed the title of our work when we enlarged it,
designing it only to be the harbinger of better times,
and not the insignia nor armorial of a new party."

Mr. Campbell adopted the name Baptist not because he
approved it^ but "FROM EXPEDIENCY," as A better pass-
port INTO favor than EITHER OF THE ^^^^ ^^^^^^

OTHER NAMES SUGGESTED ! Such were the l>ell used the
i«iTii7->/« 1 1 name *'Bap-

motives which led the Kejormer to adopt the tisfforpop-
Baptist name. I am confident that " expedi-
ency " and ^' favor" caused the early Campbellites to
come in among Baptists in order to try to draw disci-
ples after them j but they went out from us because they
were not of us.

That the Campbellites were never Baptists really, is

THE NAME CHRISTIAN.

seeu iu the following from Mr. Campbell : ^' We are
Mill Har Reformed Baptists, Methodists, Presby-

New Series, terians, or any such thing. Why, then, mis-
Toi. 3, p. 338. j.^pj,gggjj|. ourselves ? We may be Reformed
Baptists or reformed sinners, and yet a great way off
Christians^ This is the confession that the "Disciples"
are not Reformed Baptists at all. These same motives
Campbeiiites of "expediency," and the desire for "favor,"
formed Bap- ^^^^ pervade the entire ranks of the so-
tists. called Reformation. They not only join Bap-

tist churches in order to carry disciples into the Re-
formation, but when they embrace the views of the
Campbeiiites, they still cling to the Baptist churches
till they are forced out. They denounce our doctrine
and practice as grossly wrong and anti-Christian; but
still they wish to continue with us. There are some
men now in the Baptist Churches who secretly desire
that the Baptist name and peculiarities all
of a^Bo^ciety should be done away, and the denomination
proves noth- merged into Campbellism. These are our most

ing unless it

has princi- dangerous foes. They could do but little
harm to us if they were to come out under
their true colors. This was the policy of Mr. Campbell
himself, and his disciples follow the footsteps of their
founder.

What is to be thought of a cause which requires such
a course to sustain it? If I were to call such conduct
hase hypocrisy^ it would be no more than such double-
dealing merits.

The true Church of Jesus has been called by a hun-
dred names of reproach through the dark ages of the
past. She is to be traced by the faith and practice of

ADOPTS BAPTIST " FROM EXPEDIENCY. 43

her members, and not by the name only. The Koman
Catholics have made very high claims in the way of
titles and names, but this adds nothing to her real
merits. Many other sects have assumed the name Chris-
tian long before the Campbellites came on the stage of
history. A Reformer by the name of Winebrenner left
the German Reformed Church, in the city of Harrisburg,
in the year 1830, and organized what he called " The
Church of God." This is certainly a Scripture name ;
but this society, like that of the Campbellites, is about
1800 years too young to be The Church of God. And
the Mormons assume the name of " Latter-day Saints,"
and the Swedenborglans take the name of the ^' New Je-
rusalem Church." All these names can add nothing to
their glory so long as they are known to have a human
origin.

THE SETTING UP OF THE KINGDOM.

CHAPTER IT.

THE SETTING UP OF THE KINGDOM.

1. The Cainpbellites teach that the Kingdom was set up by the

Apostles on the day of Pentecost.

2. The Campbellites teach that the Gospel was first preached on

the day of Pentecost.

3. It is affirmed by Mr. Campbell that the first Christian baptism

was administered at Jerusalem on the day of Pentecost.

4. Mr. Campbell affirms that the Reign of Grace commenced on

the day of Pentecost.

5. Mr. Campbell affirms that John the Harbinger and Jesus the

Messiah both lived and died under the Jewish theocracy.

THE CAMPBELLITES TEACH THAT THE KINGDOM OF CHRIST
WAS SET UP BY THE APOSTLES ON THE DAY OF PEN-
TECOST.

HOME have imagined that this error of Campbellism

^ is of but little consequence ; that it matters but little
whether we teach that the kingdom was set up by Christ
in person, or by the Apostles on the day of Pentecost.
But it will be found that this error of the Campbellites
is the mother of a whole brood of errors, which are
hurtful to men and dishonoring to God. Mr. Campbell
Chy. Res.. ^^J^ setting up of the kingdom : " The

p. 171. great facts of the death, burial, and resurrec-

tion of Jesus not being yet fully developed to hia

SECTION I.

ON THE DAY OF PENTECOST.

Apostles, they were not qualified to take any steps to
the setting up of a kingdom which was to be founded upon
Christ crucified. They needed an interpreter of these
facts, and a supernatural advocate of the pretensions of
the King before they could lay the foundation of hia
kingdom." Such is the declaration of Mr. Campbell^
but not of God. ^kWhere is it even hinted, in campbeii
all the Bible, that the Apostles were to lay teaches that

, /.77. 7 r^i * a n^^ ^he Apostles

the joundation oj the kingdom oj vhrist/ ine set up the
Campbellites are perfectly agreed on this
point ; and all teach that the Apostles set up the king-
dom on the first Pentecost after the resurrection of
Christ^ They tamely take the bare statement of Mr.
Campbell as satisfactory proof that they are right on this
point in the reformation. We believe that the kingdom
was set up by the God of heaven ■ smd not Dan. n: 44.
by the Apostles, or any one else ; and that
the Savior told the truth w.h^n he said, "And Matt.xvi:i8.
upon this rock I will ^build my church ; and the gates of
hell shall not prevail against it."

Again, Mr. Campbell says : " Thus com-
menced the reign of heaven on the day of p. ni.
Pentecost in the person of the Messiah, the
Son of God, and the anointed Monarch of "^^^"^

eluded from

the universe." Where did Mr. Campbell his own dis-
learn that the reign of heaven commenced on p®^^^*^^"-
the day of Pentecost? As he did not learn it from
Moses nor the Prophets, Christ nor the Apostles, per-
haps, like his brother Furgerson, he has had spiritual
communication with the unseen world. I here intro-
duce one more text from Mr. Campbell on this subject.
He says : ^here [at Jerusalem] the G^gel mui. „

THE SETTING UP OF THE KINGDOM.

of 1853, pp. -^as first preached) There the first Christian

608, 609. r~ ~ , . . 1 mi

On the day t>aptism was administered. There the firj^t
of Pentecost Christian temple was reared, and thence the
pel preached, Gospcl was bome througli Judea, Samaria, and
baptism ad- ^j^^ nations that ever heard it." One

ministered,

church setup, of the Capital points of this reformation is the
ofgrlce corn^ location, in time and place, of the commence-
menced. mcnt of the reign of grace, or the kingdom
of heaven." " Hence^ John the Harbinger and Jesus (he
Messiah both lived and died under the Jewish theocracy,''

Had we no other object than to give publicity and em-
phasis to this capital point, it is worthy of the cause we
plead, whatever the success may be, to erect and estab-
lish our first foreign mission in the identical city where
our Lord was crucified ; where the Holy Spirit first de-
scended as the missionary of the Father and the Son ^
where the Christian Gospel was first preached, and the
first Christian Church erected." These long texts are
given that no one may think that Mr. Campbell is not
fairly represented. There are several prominent errors
in these texts, which we propose to examine separately ;
and they are not points of minor import, but ^'capital"
points in the reformation.

In the foregoing quotations, I will number five of the
most glaring errors to be treated in the different sections
of this chapter. They stand in the following order:

Campbeiiite !• ^^16 Apostles laid the foundation and set
errors, {j^q kingdom of Christ on the day of Pen-

tecost.

2. The Gospel was first preached on that day.

3. The first Christian baptism was administered on
that day.

ON THE DAY OF PENTECOST.

4. The reigri of grace commenced on that day.

5. Jesus Christ did not live in the Christian dispensa-
tion.

There is not even the shadow of evidence in the Scrip-
tures appealed to by Mr. Campbell, in support of this
capital point in the reformation, that the Apostles set up
the kingdom on the day of Pentecost. Mr. Campbell de-
clares that, " Toward the close of these days chy. Res.,
and immediately before his ascension, he o-ave

. ... . The Apos-

the commission to his disciples concerning ties commis-
the setting up of this kingdom.'^ What an ^TlVVnt
unwarrantable assertion I Christ gave the com- dom.
mission to the disciples concerning the setting up of this
Icingdom I Where is such a commission ? Campbell
appeals to Luke for support, but finds none; but Luke
does say, " Thus it is written, and thus it behooved
Christ to suffer, and rise from the dead the third day ;
and that repentance and remission of sins should be
preached in his name among all nations, beginning at
Jerusalem." Is this the commission for the apostles to
set up the kingdom ? None but a Campbellite, who can
see proof where there is none, has penetration enough
to see the commission here for the Apostles to set up the
kingdom.

There is not one text in the Bible about objections
the Apostle's setting up the kingdom. This answered,
passage only proves that the Gospel was to begin to go
to the nations from Jerusalem, which it did on the day
of Pentecost; but it is equally true that this same Gos-
pel had gone to the Jews first before the day of Pente-
cost. The preaching of the Gospel was confined to the
Jewish nation prior to Pentecost; but on that day there

THE SETTING UP OF THE KINGDOM.'

Actsii: 5. were " men out of every nation under heaven"
present at the preaching of the Apostles. Paul takes this

Rom • 16 ^^^^ subject when he says: "For I am

not ashamed of the Gospel of Christ, for it is
the power of God unto salvation to every one that be-
lieveth; to the Jew first, and also to the Greek." Yes, the
Gospel was preached to the Jewish nation first; and then
to the Greek or Gentile nations. The Savior limited the
commission at first to the house of Israel^ or Jewish nation.

For he said to the disciples, " Go not into the

Matt, x: 5. p 1 />, •, 1 .

way of the Gentiles, and into any city of the
Samaritans enter ye not, but go rather to the lost sheep
of the house of Israel." In this we have the preaching of
the Gospel limited to the Jewish nation; but after the
resurrection the commission is extended to all nations.
Matt, xxviii: Here is the enlarged commission: "Go ye,

therefore, and teach all nations, baptizing them
in the name of the Father, and of the Son, and of the
The Gospel ^^^^ Spirit." These same Apostles, by the
was first to Same authority, had been preaching and bap-

the Jews, and ... ,i t • ,^ t«t

then to the tiziug among the Jews m the Jewish nation;
nations. j^^^ ^]^ey must go to all nations^ preach-
ing and baptizing the believers. This view of the sub-
ject removes all the difficulty, which is presented to the
minds of some, in the 24:th chapter of Luke; for the
Gospel did start to the nations, beginning at Jerusalem.

But it is equally true that the same Gospel had been
preached to the Jewish nation prior to that time. While
the commission was confined to the land of Judea, the
disciples did not need the gift of tongues to enable
them to carry out the commission, for they spake in
their own native tongue wherein they were born. But

NOT SET UP BY THE APOSTLES.

when the commission was extended to all TheAposUei
nations, it then became necessary for the dis- p^^^^"^
ciples to tarry at Jerusalem till they were speak with
" endued with power from on hio-h ; " not
power to set up the kingdom, but power to 49.
speak with other tongues, as the Spirit gave Acts n : 4.
them utterance." They were also given power to
remember ^' all things " which Jesus had
previously taught them. But as to any
power or authority to lay the foundation or set up the
kingdom on the day of Pentecost, given to the disciples,
the Scriptures are as silent as the grave.

The following prophecy of Micah is often objection*
quoted by Campbellites as proof that the king-
dom was set up on the day of Pentecost : " The ^i^ah iv : 2.
law shall go forth of Zion, and the word of the Lord
from Jerusalem." They imagine from this that the
Gospel law, or law of pardon in the new economy, was
first published in Jerusalem on the day of Pentecost;
but if they would read the next verse they would be
delivered from this error. It says : " And

. - . , Micah It : 3.

they shall beat their swords into plowshares
and their spears into pruning-hooks ; nation shall not
lift up sword against nation, neither shall they learn
war any more." It is clear that when this law shall go
forth of Zion there will be no more war^ so that time
is yet in the future.

Then it is evident that this prophecy has campbeiiites
been wholly misapplied by the Campbellites, ^^.^^^^^Ij^^^f
and instead of referring to the day of Pente- Micab iv: 2.
cost, it alludes to Israel restored during the millennial
reign. And even if it referred to the day of Pentecost,

THE SETTING UP OF THE KINGI>OM.

no more could be proved by it than that the Gospel
started to the nations on that day, though it had been
preached to the Jewish nation before. Some think that
they find proof that the kingdom was not set up in the
Savior's time, because he taught his disciples to pray,
^' Thy kingdom come ; " and Mr. Campbell affirms that
Mill. Har., " person with a common understanding of
vol.5, p. 544. tije first books of the New Testament,
can pray, in the sense of the Lord's prayer, for the
coming of a kingdom which came 1800 years ago."

Thus the adoption of one error makes the

We must not .

ase the Lord's necessity for another. Campbellites have
teaching^ of ^ embraced an error on the setting up of the
the Campbell- kingdom which makes them reject the Lord's
prayer as out of date ! The setting up of
the kingdom took place in the exact period pointed out
by the determinate council and foreknowledge of God,
through the holy prophets. To have taught the disci-
ples to pray for the kingdom to be set up prior to this
prophetic time, would have been teaching them to pray
for the predictions of the prophets to prove false, as
well as to pray for Grod to change his decree in regard
to the time of the setting up of this kingdom. This is
impossible ! The Savior did not teach the disciples to
pray thus ; therefore he did not teach them to pray for
the setting up of the kingdom. But what did the Savior
teach when he taught them to pray thy kingdom come?

By an appeal to the Greek Testament, it will be
found that "thy kingdom come" is used in the sense
of thy kingdom proceed or prevail^ and it is, therefore,
as suitable to be used now as when it was given to the
disciples in that model prayer.

NOT SET UP BY THE APOSTLES.

Again: it is argued that the kingdom was r^^^ kingdom
net set up in the time of Christ from the at hand,
fact that he taught the disciples to preach, saying, " The
kingdom of heaven is at hand." This certainly does
not teach that the foundation of the kingdom was not
yet laid. But suppose that we could not tell, from this
expression, whether the kingdom really existed or that
it would be set up in a short time in the future, then
we must appeal to other parts of the Word to remove
the doubt. It was said, long before the day of Pente-
cost, to the cities where the Apostles preached, The
kingdom of God is come nigh unto you." Now, if the
kingdom being " nigh " only had allusion to time, how
could the kingdom be nearer to those to whom the
Apostles went than to those to whom they went not?
But if the disciples were then actual members of the
kingdom, which they were, then, when they bore the
Gospel of the kingdom to these cities, it was natural to
say the kingdom is come nigh unto you.

But again: Jesus said, "Behold, he is at Matt.xxvi:
hand that doth betray me." Does this imply
that Judas did not yet exist, but would be set up a
short time in the future? So this objection falls to the
ground as perfectly harmless.

We will now introduce a few out of the many direct
Scripture proofs of the existence of the kingdom of
Christ prior to the day of Pentecost.

First, "From the days of John the Bap- Matt. xi: 12.
tist until now, theTcingdom of heaven suffer- '^^^

7 ^ ^ dom suffered

eth violence, and the violent take it by force." violence.
How could the kingdom suffer violence ixom the time of
John, if its foundation was not laid till this day of

THE SETTING UP OF THE KINGDOM.

Pentecost? It is hard to kick against the truth. Some
have taken the position that violent sinners get religion
hy force! How absurd! The subjects of the kingdom
suflfered violence from the hands of the wicked.

/ Second, The Savior says: "Woe unto you,
13. scribes and Pharisees, hypocrites ! for ye

The scribesl shut up the kingdom of heaven against men ;

and Pharisees

shut lip the *^^^ ^® neither go in yourselves, neither suffer

kingdom ( ye them that are entering to go in." The

against men. 1 q • i xi. p i

bavior here pronounces the awiul woe upon
the scribes and Pharisees for refusing to enter the king-
dom of heaven themselves, and shutting it up to keep
others out. If Campbellism is true, then these scribes
and Pharisees were wrongfully reproved; for if there
had been no kingdom at this time, they could neither
have entered it nor kept others out of it.
^ , Third. Jesus declares that "The law and

Luke XVI :

16. the prophets were until John ; since that time

The king- the kingdom of God is preached, and every

dom preached i • . • * p t i .

rrom the time ^^au prcsscth luto li J Alter reading this,
of John. ^jjy Qjjg y^^Q ^ rank infidel say

that the foundation of the kingdom was not yet laid?
The kingdom was preached and pressed into hy men.
How could they press into the kingdom before it was in
existence? How could one press into a house before
even the foundation of it was laid?

In fact, there are more than fifty plain passages in
the 5pur gospels, uttered before the day of Pentecost,
which represent the kingdom of heaven as existing in
the present tense. With such an army of witnesses in
favor of our position, testifying to the setting up of the
kingdom before the day of Pentecost, is it not strange

NOT SET UP BY THE APOSTLES.

that any professed Cl.ristian would presume to deny the
truth on this point? Those who thus deny the truth of
the Bible must be intoxicated with some fatal delusion.
The Campbellites seem determined to rob Jesus Christ
of the glory of setting up his own kingdom, and give
that glory to others.

Some of our good brethren are troubled to
find the exact time of the setting up of the kingdom w"!
kingdom of Christ. I will now try to show "p

, , , o 11 n 1 . God of heaven

by the light of truth the progress of the rise
of this glorious superstructure, the everlasting kingdom
of God. This stupendous work was not assigned to men
to set up ; it was the peculiar work of the God of heaven.
When Daniel had unfolded to king Nebuchadnezzar
the dream with its interpretation, showing in the mighty
image the rise and grandeur of all the human govern-
ments or despotisms on earth which are made by art
of man's device, he then says : "And in the days
of these kings shall the God of heaven set up a
kingdom, which shall never be destroyed ; and the king-
dom shall not be left to other people, but it shall break
in pieces and consume all these kingdoms, and it shall
stand forever.'*

This prophecy has been almost universally The ne\»
applied to the setting up of the visible king- ^^'^'^ ^/.^'''^

or o Stone king-

dom of Christ, called the Church of Christ; dom.

but some brethren of high rank, in point of learning and

piety, have lately come to the conclusion that they have

been wrong on this point all their lives, and that the

stone kingdom has not yet been set up ! I must confess that

I am not convinced of the soundness of this new theory.

T suppose that those brethren agree with me in the

THE SEATING VV OF THE KINGDOM.

setting up of the Christian kingdom; but the difference
is in the application of this text. These brethren think
that what is called the stone kingdom will be the millen-
nial kingdom, which is altogether in the future. My
honest conviction is that the millennial Jcingdoin will
only he the present visible kingdom of CJirist in her ex-
alted state. We will first attempt to answer the main
objections urged against the old theory that the stone
kingdom has already been set up by Christ himself; and
then give an exposition of the setting up of the stone
kino;dom. Objection first. The stone king'

Objections ^ . 77 /.77. 7

to the old dom was to be set up in the days of the divided
theory. ^^^^^ of the Roman empire^ symbolized by the
ten toes of the image; but this division did not occur till
long after the setting up of the Churchy therefore the stone
kingdom was not set up while the Savior was on the earth.
This seems to be a serious objection; but it can be re-
moved without much difficulty. I remark, in the first
place, that it can not be proved that the toes of the
image symbolized ten kingdoms at all.

It seems that our brethren take for granted the very
things which they should prove. If the toes of the
image symbolize kingdoms, there is no intimation of it,
A difficulty either in the dream or the interpretation,
inmakin^the What right havc the brethren to say there were

toes the king- o j

dom. but ten toes to the image ? As it was a giant

image, probably it had, like the giants of old, six toes
on each foot. Some affirm that the two legs of the image
represent eastern and western Rome. If so, what did the
two feet represent? Do the feet represent eastern and
western Rome too? If so, do we not have all the toei
on the western foot, from the fact that the ten kingdoms,

STONE KINGDOM.

supposed to have been symbolized by the toes, are all
located in western Rome? I do not think that, in the
application of the image, we are bound to make the toes
symbolize kingdoms any more than the fingers symbolize
kingdoms. Who ever heard of a toe being the symbol of
a kingdom! In the interpretation of the dream, Daniel
miikes the legSj feet, and toes all symbolize only one king-
dom. In this image the cZoy with the iron is intended to
represent the divided state of the kingdom; for Daniel
says, ^' Whereas thou sawest the feet and toes,

' , ^ ' The division

part of potters' clay and part of iron, the king- is symbolized
dom shall be divided ; but there shall be in it and\*he iron^
the strength of iron, for as much as thou saw- and not b-y
est the iron mixed with miry clay." Daniel
calls the whole of the image, from the knees down, iron,
clay, and all, the kingdom, not kingdoms. But what do
these kings in the 44th verse refer to, if they do not al-
lude to kings reigning over the toe kingdoms?"

I answer that the term kings in the 44th verse is used
in the sense of kingdoms^ and refers to the only four
kingdoms symbolized in the image. So, then,
the interpretation does not require that the kingdoms^are
stone kingdom to be set up in the divided state symbolized by

oil -r» • 1 1 *be image.

01 the last, or Koman empire, but only after
the last kingdom in the image was in power. I do not
follow the 2>opular theory that these kings refer to the
Roman Caesars. It is evident that these kings can not
represent a succession of kings over the same kingdom.
I also think that it is clear that the terms kings and
kingdoms are used interchangeably in this and the sev-
enth chapter of Daniel. A king is the representative of
his krnqdnm.. Daniel said to Nebuchadnezzer. "Thou

TttE SiSTTlNG tJt» THE KINGDOM.

art this head of gold," though it was really the kingdom
which was the head of gold, or which was symbolized by
the head of gold. And so, in the seventh, the angel said
to Daniel, " These great beasts, which are
four, are four kingSj which shall arise out of
the earth.'* These four beasts, which answered to the
four metals of the image, are called kings; yet we all
know that they symbolized kingdoms^ for it is said in the
23d verse that " the fourth beast shall be the

Dan. vii: 23. _ 17.7 in

fourth kingdom upon earth.
It is now seen that the terms kings and kingdoms are
These kings used interchangeably in the interpretation of
used in the dream as well as that of the four beasts.

sense of king-

doms. So, when Daniel said in the days of these

kings," he means the same as though he had said, in
the days of these kingdoms shall the God of heaven set up
a kingdom. In fact, these kings are called these king-
doms in the same 44th verse. Now, in the days of what
kingdoms was the stone kingdom to be set up? We an-
swer, in the days of the four kingdoms symbolized by
the great image — the first by the gold, the
refer to the second by the silver, the third by the brass,
four king- fourth bv the iron mixed with clay.

doms brought .

to view in the Thcse four are the only kingdoms mentioned,
image. either in the dream or the interpretation. We
are, therefore, forced by the rules of language to make
these kings, or kingdoms, refer to the kings or kingdoms
already mentioned in the discourse. The toes are not
called kings in the discourse of Daniel; therefore, we
must not apply these kings to the toes. It may be
objected that these four kingdoms did not bear rule at the
$ame time. But it must be remembered that durino^ the

DANliJL's STONE itINGt)OM.

reign of the fourth beast^ or kingdom, " The rest of the
beasts rkino;domsl then had their dominion

, . 1 • 1 • 1 ^ n I^an. vii : 12.

taken away ; yet their lives were prolonged for

a season and a time." So, then, at the time of the setting

up of the stone kingdom, the kingdom of Christ, these four

beasts or kingdoms were in existence together,

though the three first had their dominion kingdoms^au

taken away, and they only existed in a sub- existed at the

. , , . same time.

dued state. It this view be objected to, we ask,
urith emphasis, how can the stone break the gold, silver,
and the brass to pieces, yet in the future, when these king-
doms have passed away. Jesus Christ, the God of heaven,
has fulfilled that part of this prediction that concerns the
setting up of the kingdom. What our brethren are
pleased to call the Millenial kingdom is no other than
the present hated kingdom of Christ exalted to the do-
minion of the world.

Second objection, In the parable of the The objection
nobleman who went into a far country to re- ®"

*^ parable of the

ceive a kingdom and return, Jesus represents nobleman ex-
himself as halving gone to receive a kingdom,
and when he returns the second time, that kingdom will
be set up on earth. This is the time of the reign of anti-
christ; the time for Christ to reign has not yet come.
Christ and antichrist will not reign together in this world.
This is considered an insuperable objection to the posi-
tion that the stone kingdom is already set up. But let
us see. As to the objection based on the parable of the
nobleman. In order to understand it, we must take into
consideration a number of other Scriptures bearing on
this subject. It must be evident to every student of
the New Testament that the kingdom is often spoken

tTHS KINGDOM SUT tTlP.

of as having already come, atid sometimes it seems to be
represented in the future as yet to come. There is no
contradiction when we understand the subject. We are
satisfied that the kingdom is now in existence in a state
of trial, in obscurity, or hid from the eyes of the world ;
but when the Scriptures speak of it as coming in the
future, they only allude to its coming in triumph. It
is not the setting up of a new or difi'erent kingdom, but
the exaltation of the one already up. TMs is in perfect
keeping with the parable of the nobleman. The noble-
man had regal authority before he came to reckon with
his citizens. He says : But those mine ene-
mies, which would not that I should reign
over them, bring hither and slay before me." So this
nobleman did reign over the good servants^ for they sub-
mitted to his authority in his absence.

In like manner, Christ is now reigning over the good
servants, and his kingdom is now fighting for the do-
minion of the world. If Christ had no kingdom in the
world, then there could be no warfare ; but the rival
kingdoms of Christ and antichrist are keeping up the
warfare. It is true that the time for the triumph of the
kingdom of Christ has not yet come. Yes, Christ
" must reign till he hath put all enemies
under his feet." It is true that the reign
and kingdom of Christ is not of this world or of a
worldly character ; it did not come with observation or
. , . worldly pomp, but it was among the Jews.

Christ IS now j r 1-7 j

reigning over I fear that the adoption of this new theory
Bomo. setting up the stone kingdom will lead

some to the entire rejection of the visible kingdom now
on earth. It is now said that the kingdom is " within

TftE SIMONS KINGDOM.

yoti. Every one who will reflect for one

" — " , .1 ^ .1 . . PI LukeXVii:21.

moment, must know that this is a raise ren-
dering of this passage. The words, " the kingdom of God
is_wi thin you,'' was addressed to the wicked The kingdom
Pharisees, and it is certain that the kingdom within you.
was not in their murderous hearts. The proper trans-
lation isjCthe^Jcingdom of God is among you; the mem-
bers of the kingdom are among you. The kingdom so
often spoken of in the New Testament is not some in-
visible something in the heart, but God hath
" translated us into the kingdom of his dear
Son." It is absolutely certain that Christ now has a
visible kingdom in the world ; and if the millennial
kin(2:dom is another kingdom not yet set up,
then it follows that God will destroy the nial will be
present kingdom to make room for the new ^^^^ of *ute
kingdom, otherwise he will have two king- present king-
doms at the same time on earth.

But Christ will not have two kingdoms during the
millennium, neither will he destroy the present king-
dom which has been bought with his own blood; there-
fore, the stone kingdom will be the present kingdom
of Jesus exalted to the dominion of the earth.

This is in keeping with the increase of the stone ; it
was small at first, cut out of the mountain without
hands. It was not a great mountain at first, but it
finally " became a great mountain and filled
the whole earth." If the new theory be cor-
rect, that the stone king dom is to be organized or set up
of the resurrected dead, of all the redeemed righteous,
then it would be a great mountain or government at its
commencement, which is not in harmony with the idea

THE KINGDOM SET tJV.

, . , of the stone becoming a erreat mountain.

The kingdom ^ ^ . .

will become a This gradual increase of the stone is in per-
mountam. ^^^^ harmonj with the increase of the mus-
tard-seed kingdom.

Again : the church used in the sense of kingdom is
called the house of God or Christ. The prophet Micah
says : " But in the last days it shall come to

Micah It: 1,2. . , . « , , n ^

pass, that the mountain oi the house of the
Lord shall be established in the top of the mountains,
and it shall be exalted above the hills, and people shall
flow unto it. And many nations shall come, and say,
Come, and let us go up to the mountain of the Lord,
and to the house of the God of Jacob; and he will
teach us of his ways, and we will walk in his paths ; for
the law shall go forth of Zion, and the word of the
^ Lord from Jerusalem." It is an established

The present

kingdom will fact that the present kingdom visible is the
be exalted. temple or housc of the Lord. And this same

HOUSE OF THE LORD SHALL BE ESTABUSHED IN THE
TOP OF THE MOUNTAINS.
The present ^^^^ '^^^ ^ JlOUSe Set up, hit the

kingdom, or pj^^g^jif raised above the mountains, or hu-

bnde, will be •* ^ ^ ^

exalted. man governments. Again: the present king-
dom is known to be the bride, though her fidelity is
now being severely tried in the fire of persecutions; but
when Christ the bridegroom shall come, this same bride,
the Lamb's wife, will be led out of the wilderness of ob-
scurity, and exalted to the marriage supper, to wear the
crown with Christ the head. Christ will never forsake
his bleeding, hated, and persecuted bride, and marry an-
other. No. It is certain that the present kingdom of
Jesus will be exalted to the millennial glory and domin-

THE STONE SMITING THE IMAGE.

iou. Though the members of that kingdom are now
every-where spoken against, yet the time will come when
judgment shall be given to the saints of the Most
High;" and then God will make them "a new, sharp
threshing instrument, having teeth/' with which they
shall thresh the mountains to chaff, etc.

Third objection. The stone kingdom is to The objec-
do a work in the destruction of the image, the

. stone 18 to

loorldly governments^ that the Church or king- perform u
dom of Christ has never done and has no right ^^-oying" the
to do. What government has ever been broken kingdoms

^ . - which the

to pieces by the Church/ Ihis seems to be church cau
the main difficulty in the way of our breth- ^^tdo.
ren which makes them think that the stone kingdom is
not set up. It must not be forgotten that the breaking
in pieces and the consuming by the stone are highly
symbolic expressions; and we must learn the meaning
by comparing them with other parts of the Word. It is
said in Revelation, "And the remnant were
slain with the sword of him that sat upon the
horse, which sword proceeded out of his mouth ; and all
the fowls were filled with their flesh."

This can not be a literal sword proceeding The work of
out of the mouth of the rider of the horse; the stone wui

1 • 1 TTT 1 n 1 1 • 1 • ^® done by

but it must mean the Word of Uod, which is thes word of
the sword of the Spirit. Again : Antichrist is ^p^"**
to be destroyed with the brightness of his coming ; and
yet we learn that the ten horns are to eat the flesh of
this papal harlot and burn her with fire ; that God will
put it into their hearts to do his will. From these facts,
it appears that God is to destroy all these antichristiau
powers included in this frightful image. This is to be

THE KINGDOM SET UP.

done by the sword of his mouth, in the hands of hi«
kingdom ; and also by wicked governments that he will
cause to do his will by aiding to overthrow the beast
with his army. That part of the hrealdng and consum-
ing process which belongs to the stone kingdom is to be
done by the sword of the Spirit, or the rod of his law.
And though these weapons are not carnal, yet they are
" mighty through God to the pulling down of
strongholds," such as princijpalities and pow-
ers^ "the rulers of the darkness of this world, and
"spiritual wickedness in high places." Why have all
These ^^^9^ tyrants always regarded Baptists as
weapons are enemies to their thrones, if our doctrine did
S^ni^ng*down Overthrow of their govern-

or strong- ments? And why are we "hated of all na-
tions, II there be no antagonism between us
and the nations? Every Baptist will admit that the
universal prevalence of our principles would destroy all
monarchy and tyranny. This work is not to be accom-
plished by carnal weapons. Just as far as despotism and
tyranny have been unsettled or overthrown, just that far
has the stone kingdom performed its work on the image.

The preaching of "soul liberty" strikes at the feet
or foundation of all despotism. But the great work of
the stone is yet to be performed when Christ comes and
raises it to^the tops of the mountains.

Christ said : I came not " to send peace on

Matt. X : 34.

earth : I came not to send peace, but a sword."
The final j^. ^ ^^^^ violcncc done to the imao-e

breaking of ^

the image is by the stone will be like the Savior's sending

in tlie future. , - , . , . ^ ,

the sword-indirectly.
But whatever may be meant by the stone's bre/ikiag

tHE STONE SMITING THE IMAGE.

the image, that can yet be done by the exalted kingdom
of Jesus Christ.

If it is meant by the brethren who affirm that the
stone kingdom is not yet set up, that the kingdom ia
now in existence as the kingdom of Christ, but will be
set on high or exalted to the dominion of the world at
the second coming of Christ, then I am with them.

But it is conceded by all that there was a kingdom
set up at the beginning of the Christian dispensation ;
and this is the kingdom of Christ. But Campbellism
is wrong in setting it up on the day of Pentecost. When
was that kingdom set up ? We answer, that the setting
up of the kingdorrij with its laws and ordinances, was not
an instantaneous hut a gradual work. John the Baptist
was sent before Christ ''to make ready a peo-

1T1)} Ti T1 Luke i : 17.

pie prepared tor the Lord. John did not

set up the kingdom; but he preached the Gospel and

prepared materials for the setting up of the kingdom.

Jesus Christ was the God of heaven manifest in the
flesh; and in fulfillment of the prediction of Daniel, he
did set up the kingdom of heaven. He delegated this
work to no one. He set up his own kingdom. Soon
after his own baptism in the river Jordan, the Savior
chose the twelve Apostles who were the first members
of the organization called the Church or kingdom of
Christ. And after this the seventy other disciples were
chosen. Then the Savior said, ^(TFear not, little flock ;
for it is your Father's good pleasure to give
you the kingdom^y^ V 'i/l^?:

The kingdom was in process of erection at the time
this promise was made ; and it was given or delivered ic
the disciples to execute its laws on the night of his be-

THE KINGDOM SET UP.

trayal. It is evident that tlie twelve Apostles were the
The twelve ^^^^ foundation members of this organiza-
Aposties were tion, from the fact that when John saw the
bers of the bride OP kingdom under the symbol of a city
kingdom. u descending from God " out of heaven, it had
twelve foundation stones and the names of the Apostles
written on them, showing that the Apostles were the first
or foundation members of this city of God, the New Je-
rusalem.

As Moses came down and delivered the laws to govern
national Israel after he had fasted forty days on the
mount, so Christ, after he had fasted forty days during
his temptation in the wilderness by the devil, commenced
to deliver the laws for his kingdom, for the government
of spiritual Israel. The Savior continued to deliver these
laws till the night in which he was betrayed. After the
Supper was instituted, which was the last institution
given, then he delivered the kingdom, as now a complete
organization, to the disciples in the following words :
' Luke xxii: "And I appoint unto you a kingdom as my
29, 30. Father hath appointed unto me, that ye may

eat and drink at my table in my kingdom." And soon
after, in the dedication prayer, he said : 1
have finished the work which thou gavest me
to do.*' The' setting up of the kingdom was the peculiar
work assigned to him of the Father. But the
ed the work Campbellites contradict the Savior by teaching
of setting up ^^^^ ^le had not even commenced the work of

his kingdom

before he Setting up his kingdom at this time. Mr.

Campbell tells us that the Apostles took stej)s
to lay the foundation and set up the hingdom on the day
of Pentecost I

THE KINGDOM A VISIBLE ORGANIZATION. 65

That this kingdom was a visible organization, I hope
that none will be so stupid as to deny. It had a visible
king in the person of the Messiah, visible subjects, visible
laws, and visible ordinances. To talk of the invisible
kingdom of Christ on earth is sheer nonsense. We find
all the essential elements of the kingdom existing prior
to the day of Pentecost. The Savior confessed before
Pilate that he was Icing, and had a kingdom before that
day. " Pilate, therefore, said unto him, Art thou a king
then? Jesus answered, thou sayest that I am
a king. To this end was I born, and for this
cause came I into the world, that I should bear witness
unto the truth." Yes, Jesus bears witness to the truth
that he was a king in that gloomy hour of Christ a king
trial, though this confession costs his life, before Pente-
Will any one presume to say that Jesus as-
sumed the title of king before he was king in truth?
He also claims a kingdom at this same time ; j^^^ ^^iii.
for he says, " My kingdom is not of this ^- " '
world." Jesus at this time was a king, with a kingdom;
and yet Campbellites will coldly tell us that the founda-
tion of the kingdom was not yet laid ! The Apostles
must do this ou the day of Pentecost.

But is it true that Jesus was possessed of regal power
before the day of Pentecost? Yes, for he declared that
"all power is given unto me in heaven and in Matt.xxviU:
earth. '0 He not only claims regal authority
on earth, but all the power in the universe is his. But,
in the face of these facts, Mr. Campbell would tell us
that, at this time, Jesus had no regal authority; he
must first be coronated king in heaven before he can ex-
ercise the prerogatives of a king.

THE KINGDOM SET UP.

This crowning of Jesus king in heaven after the as-
cension is no more than the wild fancy of a fruitful
brain. The Bible has nothing to say on this point. The
mu T . Jewish temple was a type of the church or

The Jewish .

temple was kingdom of Christ. The temple was not reared

compietedbe- night; the work progressed

dedicated by gradually. First, the materials were prepared

the^sheddlng and coUccted on the ground ; and then the

of blood, apd temple was reared and completely arranged

60 was the or- r j o

ganization of for the scrvice of God before it was dedicated,
the kingdom. apart to the service of God by prayer

and the shedding of blood. And in like manner the
materials for the kingdom were first prepared by John ;
and Christ received his work, and in person set up the
kingdom, completed the organization, before he dedicated
it to its glorious work by prayer and the shedding of
his own blood. But Christ was not only a king with
regal power, possessing a kingdom, prior to the day of
Pentecost, but he had delivered all the laws for the gov-
ernment of that kingdom before that time. This is
clearly taught in the concluding words of the great com-
mission. It is there said : " Teaching them to observe
1 Matt. xxviii: things whatsoever I have commanded you:
20. and, lo, I am with you alway, even unto the

end of the world. Amen.'* Those who teach more or
diflferently from what was commanded prior to this com-
The Camp, ^lissiou are not working under it. The Camp-

bellites not bclliteS profcSS to be executing a law of par-
operating un- , « 1 1 -I r»

der the com- don, tirst promulgated on the day oi Jrentecost;
mission. their own showing, they are not

working under this commission at all.

The last institution in the kingdom was that of ih^

THE ORGANISM COMPLETED.

Lord's Supper. No new law or ordinance was given
after this. The miraculous display of the Holy Spirit
was given to teach the languages, convey the gift of
tonsrues, and to brino- all things to the re-

, n ■> * 1 1 • 1 -r 11 Johuxiv:26.

membrance of the Apostles which Jesus had
said to them.

We have now seen the gradual growth or increase of
the kingdom from the days of John, when the twelve
were chosen, till the Savior pronounced his work finished
in the night of his betrayal into the hands of sinners.
After he had called the twelve, and had commenced to
deliver the laws of the Church, Jesus could, with pro-
priety, say, "And upon this rock I will build/

1 , 11 P 1 11 1 11 — ^ Matt. xvi. 18.

my church; and the gates oi hell shall not
prevail against it." The kingdom had the foundation
laid, and was in process of erection ; but now The Church
Jesus intends to establish his Church as the on the rock,
executive of that kingdom to use the keys in binding
and loosing on earth. The key power I will explain
in another place. We have dwelt somewhat at length
on this point, because Mr. Campbell considered the po-
sition that the Apostles set up the kingdom on the day of
Pentecost ONE of the capital points in this refor-
mation ! Yes, Campbell contends that the Apostles even
laid the foundation of the kingdom on that
day! But, by the light of truth, we have ^^2l\^ls^ln
seen that the kingdom was preached, suffered Campbeiiites

• 7 7 . 7 7 7 7^7 . and Baptists

violence^ was pressed into, shut up by the I hari- on thesettinji
sees, and delivered to the disciples as a com- "f' °/ ^^"^

' ■'^ kingdom.

plete organization, all before the day of Pente-
cost. This was all prior to the time that Mr. Campbell
fixes for the Apostles to la^/ the foundation and s<.t np

THE KINGDOM SET UP.

the kingdom of heaven! Some Campbellite preachers,
when hard pressed od this pointj will give up this capi-
ial point of the reformation, and admit that it makes but
little difference whether the kingdom was set up by
Christ before, or by the Apostles on the day of Pente-
cost. I wish, as I pass along, to survey the lines be-
tween Baptists and CanvpheUites, that all our " re-union "
loving brethren may know that Baptists do differ from
the ^'disciples" as wide as the poles. The Camphellites
teach that the Apostles laid the foundation ^ and set up the
kingdom of heaven on the day of Pentecost !

But Baptists teach that Jesus Christ, the God of heaven
manifest in the fleshy did set up his own kingdom during
his personal ministry on earth.

SECTION n.

MR. CAMPBELL AFFIRMS THAT THE GOSPEL WAS FIRST
PREACHED ON THE DAY OF PENTECOST

The Campbellites are well agreed on this point in the
reformation. The reader will please turn and read the
text again from Mr. Campbell, quoted on pages 45 and
46 of this book, before he proceeds to read this section.
The whole family of Campbellites try to make the im-
pression that the Gospel was first proclaimed on the day
of Pentecost. We confidently teach that Christ and the
Apostles did preach the Gospel before the day of Pente-
cost. Now, this question may easily be settled in the
minds of all who do not place the testimony of men

GOSPEL PREACHED ON DAY OF PENTECOST. 69

above that of the Bible, by an appeal to the Word on
this point of difference. Our first proof that the Gospel
was preached before Pentecost is found in the fourth
chapter of Luke, where it is said, when Jesus " came
to Nazareth, where he had been brouo-ht up :

T , . , . f iv: 16-22.

and, as his custom was, he went into the — —

synagogue on the Sabbath day, and stood up for to read.
And there was delivered unto him the book of the
prophet Isaiah. And when he had opened the book, he
found the place where it was written, The Spirit of
the Lord is upon me, because he hath anointed me to
preach the gospel to the poor: he hath sent Christ
me to heal the broken-hearted, to preach de- preached tiie
liverance to the captives, and recovering of po°or,^deHver-
sight to the blind, to set at liberty them that a°ce to the

. captives be-

are bruised, to preach the acceptable year oi fore Pente-
the Lord. And he closed the book, and he
gave it again to the minister, and sat down. And the
eyes of all them that were in the synagogue were fastened
on him. And he began to say unto them. This day is
this scripture fulfilled in your ears. And they all bare
him witness, and wondered at the gracious words which
proceeded out of his mouth."

In the 61st chapter of Isaiah is found this remarkable
prophecy concerning Jesus Christ. According to the

prophet, HE WAS TO PREACH THE GOSPEL TO THE POOR,
TO PREACH DELIVERANCE TO THE CAPTIVES, AND TO
PREACH THE ACCEPTABLE YEAR OF THE LORD. NoW,

when was this prediction fulfilled ? Campbell says,
"The Gospel was first preached" on the day of Pente-
cost. But, long prior to the day of Pentecost, Jesus
said : " This day is this scripture fulfilled in

THE KINGDOM SET UP.

YOUR EARS. Yes, listen, ye Campbellites

Jesus did , . ^ - 1 n . 7 x> '

preach the th^s day^ not the day oi Jrentecost, is the Gos-
Gospel prior ^ preached to the poor, deliverance to int

to Pentecost. ^ i •>

captives^ and the acceptable year of the Lord
IS announced. No twisting and turning can deliver the
Campbellites from this difficulty. They can not say that
ih\^ preaching was like that to Abraham, only prophetic;
for Jesus declares that this prophetic preaching in
Tsaiah this day is fulfilled. How depraved is that
spirit which, to serve a party, would prompt men to fly
in the face of Jesus, and thus contradict his holy
word.

Our second proof is found in the fact that John's
preachino; in the wilderness is called " The

Mark i: 1.

'-^ beginning of the Gospel of Jesus Christ the

Son of God." As the heginning of a subject is a part
of that subject, so the heginning of the Gospel is a part
of the Gospel. This can not mean the beginning of
[)rophetic preaching, for the Gospel was prophetically

preached to Abraham. So John's was not
rreachiri'^ the heginning of prophetic preaching, but of
was the Gos- the actual preaching of the Gospel in the Gos-

pel dispensation. The law and the prophets
were until John, not till Pentecost ; and from John the
Gospel began to be preached really.

But Mr. Campbell, the mighty reformer (or rather
deformei') of the nineteenth century, tells us that there
[at Jerusalem, on the day of Pentecost,] the Gospel was
first preached But he does not favor us with the
proof of this bald-faced assertion. His word seems to
be more current with the current reformation than the
testimony of Jesus Christ.

GOSPEL PREACHED ON DAY OF PENTECOST. 71

Third proof . We read again that Jesus Marki:i4»^
came into Galilee, preaching the Gospel of the -^^^ ^ ^^^^
kingdom of God, and saying, the time is ful- preached in
filled, and the kingdom of God is at hand;
repent ye, and believe the Gospel." Yes, the Savior
was a Gospel preacher, and not a Jewish priest, as some
would have us believe. Jesus came preaching the Gos-
pel of the kingdom of God ; and he required the people
to repent and believe that Gospel. With the same show
of truth, the Campbellites might contend that Jesus did
not rise from the dead till the day of Pentecost !

Fourth proof It is declared that Jesus Lukexxri.
" taught the people in the temple, and preached Jesus
the Gospel." But Campbellites deny this, and Go^spe^^i!i
tell us that on the day of Pentecost the first temple.
Christian Gospel was preached ! But God has told us in
his Word that the Gospel was preached to the poor, that
John preached the Gospel, that the Gospel was preached
in Galilee and in the temple by Christ himself, all before
the day of Pentecost, I could continue to array proof
from the New Testament in favor of our position, but it
would consume too much time. He that will not be per-
suaded by the proof already adduced from the Word,
would not be persuaded though one should arise from
the dead. We wish it distinctly understood that the Camp-
bellites teach that the Gospel was first preached by Peter
on the day of Pentecost. But Baptists teach that the
preaching of John was the beginning of the Gospel, and
that Christ and his Apostles preached the Gospel in Gal-
ilee and Judea before the day of Pentecost.

THE KINGDOM SET UP.

SECTION III.

IT IS AFFIRMED BY MR. CAMPBELL THAT THE FIRST
CHRISTIAN BAPTISM WAS ADMINISTERED AT JERUSA-
LEM ON THE DAY OF PENTECOST.

campbeiiitea ^^^^ Unsupported assertion is in keeping
contend that with those Other statements of the '^Reform-
christian ^^>*' ^^^^ Apostles Were to set up the
baptism was kinojdom, and that the Gospel was first

administered 11

on the day of preached on the day of Pentecost.
Pentecost. rpj^^ Campbellites teach that the Christian
dispensation commenced on the day of Pentecost; then
the first Christian baptism was here administered. Did
not Christ himself live in the Christian dispensation?
Campbellism answers, no ! ^' Jesus the Messiah both lived
and died under the Jewish theocracy." (See page 46.)
But what does Christian baptism mean ? Webster gives
the definition of Christian thus: "Pertaining to Christ,
taught by him, or received from him." Then, with this
definition of the word Christian, (and it is as good as
any Campbellite could give,) it is absolutely certain that
John's baptism was Christian baptism ; for when John
baptized, he taught the people "that they
should believe on him which should come
after him, that is, on Christ Jesus." This shows that
J ohn's baptism was pertaining to Christ, and with special
reference to him, and was, therefore, Christian baptism,
the Campbellites to the contrary notwithstanding.

And, moreover, John's baptism, with the accompany-
ing teaching, had such an influence over the minds of
men that those who received it also received Christ ; for
iii«k6yii:2d. it is Said, "And all the people that heard

FIRST BAPTISM ON PENTECOST.

him, and the publicans, justified God, being baptized with
the baptism of John." So John's baptism pertained to
and led to Christ, and was, therefore. Christian baptism.
From this, it is evident that the Campbellites are wrong
in afiirming that the first Christian baptism was adminis-
tered on the day of Pentecost.

Moreover, Jesus received baptism at the hands of his
harbinger John, and thereby taught or sanctioned John's
baptism. Then, according to Webster's definition of
Christian, John's was Christian baptism. Yes, , , , ,

' ^ ' John s bap-

this baptism was both taught and received by tism was
Christ, and still we are told by Mr. Campbell
that this baptism was not Christian baptism !

Campbellites, in taking these positions, would deni/
Christ a place in his own kingdom^ rob him of the honor
of setting it up, lower the Gospel lohich the Savior
preached from a place in the Christian dispensation,
and, finally, they deny that the baptism which Christ re-
ceived and ^performed to be Christian baptism! This
might be called reformation with a vengeance.

Again: this position of Campbellism is shown to be
wrong from the fact that it not only nullifies the bap-
tism performed by John, but it makes void that per-
formed by Christ himself John informs us

1 / A r» 1 1 . T 11* 3o\\n iii: 22.

that ''After these things came Jesus and his
disciples into the land of Judea, and there tarried with
them, and baptized ; " and " When, therefore, the Lord
knew how the Pharisees had heard that Jesus

T 1 . T , . . , -1-1 John iv : 1, 2.

made an baptized more disciples than John,
(though Jesus himself baptized not, but his disciples.")
How strange the infatuation which moves the Camp-
bellites to reject the baptisms performed by John and

THE KINGDOM SET UP.

Christ from a place in the Christian dispensation, in
order to make room for their reformation!

Jesus Christ performed baptism, through his disciples,
before the day of Pentecost ] therefore. Christian bap-
tism was in practice before that time. Moreover, the
Campbellite position woidd place the one hundred and
twenty disciples^ including the Apostles^ in the Church
without Christian baptism. None but those
" that gladly received his word were baptized,
and the same day there were added unto them about
three thousand souls." This shows that none except new
converts were baptized on the day of Pentecost. The
one hundred and twenty disciples to whom the baptized
were added were not rebaptized ; they continued in the
The Camp- Church ou the baptism received from John.
iTJte'' r^lf Campbellites are correct, the one

tho first hundred and twenty^ including the Apostles^
out"chTiTt\*^an ""^^^^ ^'^^^ Christian Church without Chris-
baptism. ^^'^^j baptism! And, worse still, these one
hundred and twenty were not pardoned for want of
Christian baptism ; and unpardoned, they had no prom-
ise of heaven ! Such are the gross absurdities to which
Campbell's reformation would lead us.

But it is certain that the Apostles of Christianity did
have Christian baptism ; therefore the baptism of John,
which they received, was Christian baptism.

Again : the Campbellite position^ in rejecting the bap-
tism of John, would change the relative order of baptism
and the Lord's supper. Christian baptism is admitted to
stand before Christian communion. But the communion
was given before the day of Pentecost, therefore the bap
tism which was prior to this was Christian baptism^

FIRST BAPTISM ON PENTECOST.

Mr. Campbell himself admitted the priority of bap-
tism to the supper, and that the unbaptized should not
commune at the table. For when the question was pro-
posed to him, ''Do any of your churches ad- mui. Har.,
mit unbaptized persons to communion, a prac- ^^^J^
tice that is becoming very prevalent in this ter, p. 289.
country?' To this query Mr. Campbell replied, 'Not
one as far as known to me. I am at a loss to under-
stand on what principles — by what law, precedent, or
license — any congregation founded upon the Apostles
and prophets, Jesus Christ being the chief corner-stone,
could dispense with the practice of the prim- Mr. Campbeii
itive Church, with the commandment of the

' close cuiiimu-

Lord, and the authority of his Apostles, nio"-
Does not this look like making void the word or com-
mandment of the Lord by human tradition? I know
not how I could exhort one professor to 'arise and be
baptized,' as Ananias commanded Saul, and at the same
time receive another into the congregation without it.
Nay, why not dispense with it altogether, and be con-
sistent?' " How unaccountable, that one who has writ-
ten this strong statement in favor of the priority of bap-
tism to communion, should set on foot a system which
would make the first Christian communion prior to
Christian baptism !

It is certain that the first Christian communion was
administered before the day of Pentecost; but accord-
ing to Mr. Campbell's own showing. Christian baptism
must be before the supper ; therefore the baptism which
was before the institution of the supper was Christian
baptism.

But some reject John^s baptism on the ground that

THE KINGDOM SET UP.

his disciples (as they suppose) were rebaptized, as re*
corded in the nineteenth chapter of the Acts.

I take the ground that the twelve Ephesian disciples
were not baptized by John at all. This may be seen
by commencing in the preceding chapter, at the begin-
ning of the subject, and noting all the circumstances.

Acts xviii: there read: "And a certain Jew, named
24-26. Apollos, born at Alexandria, an eloquent

man, and mighty in the Scriptures, came to Ephesus.

These disci- This man was instructed in the way of the
baptized^ °^yLord ; and being fervent in the spirit, he spake
John. and taught diligently the things of the Lord,
knowing only the baptism of John. And he began to
speak boldly in the synagogue; whom when Aquila and
Priscilla had heard, they took hind unto them, and ex-
pounded unto him the way of God more perfectly."
Now, read on to the sixth verse of the next chapter and
the following facts will appear : 1. Apollos was in error.
2. He preached the baptism of John more than twenty
years after the death of Christ. 3. He had not learned
that "Jesus was the Christ" till Aquila and Priscilla in-
structed him. 4. Apollos preached in Ephesus where
John never went ; it was hundreds of miles from the scenes
of John's labors. 5. Paul came to Ephesus soon after
Apollos left, and found these ignorant disciples like Apol-
los. 6. John did not baptize these disciples, from the fact
that they had "not so much as heard whether

there be any Holy Ghost," while it is certain
BIatt.iii:ll. ^^^^ j^^^ ^.^ ^^^^^ ^^^^

Ghost" to those whom he baptized. From all these facts
in the case, it is clear that John did not baptize these dis-
ciples ; and it is also highly probable that Apollos did

FIRST BAPTISM ON PENTECOST.

baptize tliem unto John's haptism, which pointed to a
Savior to come, when he had suffered on the cross more
than twenty years hefore. The baptism of these Ephesiau
converts was not valid for want of proper teaching and
a proper administrator. But did not they ^^^^
affirm that they were baptized unto Johns Baptist did
haptism? Yes. But Apollos had, only a few ^tw^eive
days before Paul found them, been preaching Ephesian dis-
John's baptism to this very people. He knew
"only the baptism of John,** and, therefore, could not
preach more than he knew. He had not learned the
deathj burial^ and resurrection of Jesus, or of the gift
of the Holy Spirit ; but when Aquila and Priscilla had
expounded to him the way of the Lord more perfectly,
then, for the first time, he began to preach that Jesus
was the Christ." The preaching of Apollos before his
instruction, was as much out of order as for one now to
commence preaching the baptism of John without au-
thority, and pointing to a coming Savior when he has
already come. It is certain that John did not baptize
these disciples at all ; and the circumstantial proof is
strong that Apollos did. The reimmersion of these dis-
ciples shows the importance of proper teaching prior to
baptism, and also of a proper administrator of that ordi-
nance. So Paul was a rebaptizer or anabaptist. From
this example, we feel authorized to baptize any of the
Campbellites who receive proper instruction and desire
to join us.

THE KINGDOM SET UP.

SECTION IV.

MR. CAMPBELL AFFIRMS THAT THE REIGN OF GRACE
COMMENCED ON THE DAY OF PENTECOST.

It seems that the Campbellites wish to invest the day
of Pentecost with more importance than the day of the
birth J the crucifixion^ the resurrection^ or the ascension oj
Jesus Christ, The Campbellites wish to avoid the pointed
force of many scriptures in the New Testament by say-
ing. That was said or done before the day of Pentecost,
before the reign of grace commenced/) But that the
reign of grace did commence before the day of Pente-
cost, needs but little more said by me to make it plain ;
for the Scriptures already brought forward to sustain
the truth that the kingdom or reign of heaven was set
up before Pentecost, also prove the fact that the reign
of grace did commence with the reign or kingdom of
heaven prior to the day of Pentecost. A few texts on
Heb ii- 9 ^^^^ point Will sufficc. Paul says : ^^But we
The death gee Jcsus, who was made a little lower than
display of the angels for the suffering of death, crowned
grace. glory and honor ; that he by the grace

of God should taste death for every man." The Apostle
here sets forth the death of Christ as the crowning dis-
play of the grace of God ; and yet this most glorious
display of divine grace that was ever made to fallen man,
is by the Campbellites excluded from the reign of grace
or favor ! Was there any more grace displayed on the
day of Pentecost than in the death of Jesus Christ?
John sent two of his disciples who said unto Jesus,
Mau.itii3-6, <*Art thou he that should come, or do we

WHEN CHRIST LIVED.

laok for another? Jesus answered and said Display of
unto them, Go and show John again tho^e
things which ye do hear and see : the blind receive their
sight, and the lame walk, the lepers are cleansed, and
the deaf hear, the dead are raised up, and the poor have
the Gospel preached to them." This is only a partial
list of the mighty displays of the reign of grace prior to
Pentecost. But the credulous Campbellites, following
Mr. Campbell, think that all this took place before the
reign of grace commenced !

Once more. We are told by John that

, • 1 TtyT 1 ^ John i: 17.

The law was given by Moses, but grace and
truth came by Jesus Christ." This settles the question
of reign of grace, Grace came by Jesus Christ; and,
therefore, it came before Pentecost, How vain are the
attempts of man to improve what God has fixed in his
Word.

SECTION V.

MR. CAMPBELL AFFIRMS THAT JOHN THE HARBINGER
AND JESUS THE MESSIAH BOTH LIVED AND DIED UN-
DER THE JEWISH THEOCRACY."

(See page 46 of this book.) Yes, it is so. The Camp-
bellites deny that Jesus lived or died in (he Christian dis-
jyensation — in his own dispensation ! They call this
reformation! Such an assertion is not only repugnant
to the truth, but it is repugnant to common sense. That
Je$ut ChrUi did nat Um in th(3 dmpenmiion of Jesm Chriat

THE KINGDOM SET UP.

The Oamp- IB a Contradiction in itself. It is sheer folly,
jeluf 1 pilce would sound rather ridiculous for some re-
in his own formed politician to affirm that " George Wash-
ington did not live in the dispensation of
Washington, but that he lived and died under the Brit-
ish Government." It would be thought that such a man
was deranged. It does seem that the Campbellites feel at
liberty to perpetrate the most stupendous folly under
the name of the ancient Gospel. The Savior himself has
set the boundary between the old and the new dispensa-
tions. " The law and the prophets were until

Luke xvi : 16. _ . . , . i i • i n i '

John: since that time the kingdom oi God is
preached, and every man presseth into it.'* The law and
(he prophetSj or Jewish dispensation^ was UNTIL John,
not till Pentecost. It amounts to a question of veracity
between the Campbellites and the Savior. If he told the
truth, then the Campbellites are mistaken ; but if the
Campbellites tell the truth, then Jesus was mistaken.
Let God be true if it makes every man a Jiar. The
Jewish dispensation was until John. We have
now seen that J esus Christ did set up his own kingdom^
preached his own Gospel^ performed^ through his disci-
ples^ the Christian baptism^ and commenced the reign of
grace J and lived and died in the Christian dispensation,
all before the day of Pentecost. So the Campbellite doc-
trine is false that makes the Apostles lay the foundation
and set up the kingdom on the day of Pentecost; and that
has Peter to preach the first Gospel sermon, and that
denies the ministry of Jesus a place in the Christian dis-
pensation.

I have dwelt at greater length on the setting up of the
kingdom than was at first intended, but the importance

JESUS SET UP HIS OWN KINGDOM.

of the subject justifies it. The deparfure from the truth
on these points has led the Campbellites into many more
serious errors. We will in the next chapter proceed to
the examination of the Campbellite doctrine of the apos-
tasy of the kingdom of Christ.

THK APOSTASY OV TH£ CHUAOH.

CHAPTER III.

THE APOSTASY OP THE CHURCH.

1. Mr. Campbell represents the Baptists as Antichristian, as

having descended through Rome from the Great Red
Dragon.

2. Mr. Campbell represents the foundation of the Church of

Christ as having been lost.

3. Mr. Campbell claims to be the first to plead the cause of

Christ since the great apostasy in the third century.

4. Mr. Campbell represents the Church of Christ as having be-

come Mystery Babylon.

5. Mr. Campbell represents the leprosy of the apostasy as having

spread over all Christendom.

SECTION L

MR. CAMPBELL REPRESENTS THE BAPTISTS AS HAVING
DESCENDED THROUGH ROME FROM THE RED DRAGON.

CAMPBELLISM made its advent into tlie world on
the supposition that the Church or kingdom of Christ
had proved to be a failure; otherwise, it would have
been the duty of the Reformers " to have joined the
Church already in existence. But if it can be made ap-
pear that the kingdom of Christ has gone down, then
there may be some excuse for making a new sect. Some
have imagined that the Campbellites were a part of the

COMES PROM THE GREAT RED DRAGON. 83

Baptist family ; that they were RefoVTHcd Bap- campbellites
tists, and that they claimed their descent from not Reformed
the Baptist Church. This is a wide mistake.
Mr. Campbell says on this point : We are not Re-
formed Baptists, Methodists, Presbyterians, or j^.^^ jj^^
any such thing. Why then misrepresent our- New Series,
selves ? We may be Reformed Baptists or ' ' ^*
reformed sinners, and yet a great way off Christians."
The leaders of the so-called reformation were never Bap-
tists. No ; they pretend to think that the Baptists came
from Rome. Again Mr. Campbell says : " The Ba^
tists, too, have got their fashionable and popu- Tyun. Har.,
lar standards — their Gill, their Fuller, and voLLp-i^.
their Booth; their creeds and advisory councils; their
schools, their colleges, and their Gamaliels The Baptists
too ; and by the magic of these marks of the ^^rks of the
heast, they claim homage and respect, and dis- beast,
pute the high places with those very Rabbis whose
fathers were wont to grin at their fathers."

This modern reformer discovered that the Baptists
had the marks of the beast ! But what more ? Mr.
Campbell says : " I must, however, remark that it seems
to me that the Regular Baptists' ecclesiastical Miii. Ear.,
councils, called 'Associations,' in issuing such vol. i, p. 262.
decrees; act more unjustly than any other ecclesiastical
tribunal on earth ; that more unrighteous ecclesiastical
courts do not assemble than Regular Baptist Tj^e Baptist
ecclesiastical councils." Is it so that the associations
Baptist Associations are the most unrighteous j*us^t tribunal
ecclesiastical bodies that ever met? Where earth,
have Baptists ever doomed any one to the stake or to
purgatory for not being Baptists? But what more do

THE APOSTASY OP THE CHURCH.

the ^Weunion^^ loving Campbellites think of Baptists?
Mr. Campbell calls some Baptist associations "the ene-

Miii. Har., ^^^^ of the ancient Gospel/' Is it not curious
vol. 1, p. 418. Campbellites always make such pit-

eous complaints when they are excluded from the Bap-
tists? If Baptists are as they represent them, they
ought to be glad to get out from us. But again Mr.
Campbell says of Baptists : " Christians, true Christians,

Mill. Har., ii^ver persecuted. They never erected tribu-
voi. 1, p. 435. uals of orthodoxy ; they never proscribed men
for matters of opinion; and they who call themselves
Christians, and mimic the Mother of Harlots, had better
pause and examine their title to the denomination
Christian^

Do the Baptists really mimic the Mother of Harlots^
as charged by Mr. Campbell? But where did the Bap-
tists come from, and what are they? Mr. Campbell

Mill. Ear., says I If all the captains, brigadiers, generals,
vol. 1, p. 60. subalterns of the whole Baptist army were

to unite, and with one consent declare their perfect, full,

Mr. Camp- and entire conviction that their order of things
^^^Z^^ either rational, wise, or good, or that it
tist order of was scriptural according to the orders of the
f?om^the*^R!^d ^^^S prime ministers, believe them

Dragon. ^ho might, I could not. If all the ^ stars/
'luminaries,' and meteors in the Baptist heavens should
concentrate all their rays on this subject, and magnify
them a hundred-fold, I could not be made to see jLj
The whole scheme is wrong, because it is not the scheme
of heaven. They borrowed it from the Protestants,
and they borrowed it from the Mother of Harlots, and
she obtained it from the Bed Dragon.'* And yet, after

mt OJ'FSPRINQ OF l*ttJ5 RED DRAGON. 85

Mr. Campbell had thus painted the Baptist order of things
in these dark and gloomy colors, he admits that the
Baptist Society is " the least apostate in our g^^j.^
laud, the most accessible to the truth, the vol. i, p.ei.
most open to conviction, and the most reducible to the
obedience of Christ."

Mr. Campbell thus represents this least apostate of all
the societies as being neither rational^ wise, The Baptists

-T the least a pos-

goody nor SCRIPTURAL ; and as having DE- ^^^^

SCENDED, THROUGH THE MOTHER OF HARLOTS, sects.

FROM THE GREAT RED DRAGON ! Horrible ! It is now
made out that Mr. Campbell must trace the history of
the Church through Rome and the Red Dragon^ or admit
the total apostasy of the Church of Jesus Christ. The
Campbellite^ do not trace the Church through Rome ;
therefore, they teach the ^total apostasy of the Church of
Christ. Why do some Campbellites want to unite with
this besotted antichristian sect if they believe that their
founder represented the Baptists truly? And why do
they try to make the impression that there is but little
difference between the Baptists and themselves, if they
think that the Baptists are the offshoot of the Beast?

This furious assault comes with but ill grace from the
father of Campbellism, when the fact is known that the

materials" of which the temple of reforma- chr. Kes.
tion was built were collected" from the
"ruins" of a "Pedobaptist temple;" which Pedo tem-
ple, by Mr. Campbell's own showing, was the offspring
of Bome. But some of our brethren tell us that the
disciples have changed very much, and are much nearer
to the Baptists than they were some time past. Where
is the proof that they have changed in point of doctrine?

THE APOSTASY OP THE CHURCH.

It can not be found. They have changed their "policy**
somewhat; but this was only to get the advantage of us.
I hope that those brethren who suppose that the Camp-
bellites have changed, will get the Review of Campbell-
ism Examined, by Mr. Lard. Mr. Lard was

Moses Lard. ^^ '^ o ^ -n ^ 11

a docile pupil ot the iiethany school, and was
selected by Mr. Campbell to review Mr. Jeter's book;
so this young apostle of Campbellism stands fully in-
dorsed by Mr. Campbell himself. This last edition of
Campbellism was published in the year 1857. I think
it very fortunate that this book came out prior to the
death of Mr. Campbell. I would be glad if our Vir-
ginia brethren, who desire reunion' ' with the disciples
on the supposition that the Campbellites have modified
their views of the Gospel teaching, would carefully read
Mr. Lard's book, as it stands indorsed by Mr. Camp-
bell. Elder Jeter expressed his conviction that Mr.
Campbell and his brethren had changed their views od
some important points. I here insert Mr. Lard's reply
Lard's Re- ^0 him. Mr. Lard says : ''Not only in regard
view, p. 172-3. i^gm in hand, but in regard to our

views generally, Mr. Jeter labors throughout his book
to make it appear that if we have not, as a people,
wholly abandoned some of them, we have at least mate-
Campbeiiites rially changed them. Indeed, according to
chlugedthdr ^^^^ would scem to be so fickle as

views. jyjr. Campbell, and no people so fickle as his

brethren. That we have changed in a sense^ as a people,
we are proud to acknowledge. We have grown wiser,
and hetter, and stronger; but not even the semblance of
a change in any other sense do we admit. And instead of
abandoning any views heretofore held, every year serves

CAMPBELLITES HAVE CHANOED THEIR POLICY. 8?

only to deepen our conviction of their truth and to caus6
us to cherish them with more unwavering faith. We
took our eiarlier, as we have taken our later, lessons from
the Bible, and as yet have seen no reason either to alter
or abandon them. We, therefore, plead not guilty to the
charge of changing— not even in regard to the preceding
item." Yes, Mr. Campbell, through his disciples, pleads
not guilty of change in viewSj not even the semblance of
change. What right has Mr. Jeter, or any one else, to
think that these Campbellites have changed their views?
Has Mr. Campbell ever blotted out one article from his"
creed ? Not one. Camphellism to- da j stands out in its
native deformity as when it ohde caused so much con-
fusion in some parts. Mr. Lard informs us that they
have grown wiser ^ There is no doubt of this; they
are not now so boisterous as formerly; their propensity
to debate is cooling down somewhat. This is owing to
a change of policy. And this change of policy has de-
ceived some Baptists, and caused them to think that
their views had changed. In regard to this change of
policy, Mr. Lard says: *^In our discussions Lardv Be^
hitherto of this subject [the operation of the view. p^. si.
Spirit], we have given our enemies the advantage in the
wording of the proposition to be discussed. It is noW
time (and we trust our brethren will not be heedless of
the hint) that we should change our policy." Yes,
the Campbellites have grown ^^wiser,^^ and campbeiutes
think it necessary to "change our policy,'* change their
hut not their views. They at first, after they
were excluded, viewed the Baptists as the oflFshoot of
Rome and the Red Dragon ; they considered the Baptists
as a part of Mystic Babylon. These views have DOt

*tm AtOSl^ASY Ot^ THE CfltUtlCfi.

changed, then; they still consider tlie Baptists as Anti-
Lard's Re- Christ. Mr. Lard says on this point: "A
view, p. 29. Baptist Church of Christ is as unreal a thing
as a Roman Catholic Church of Christ, and there is as
much authority in the Bible for the one as for the other."
Is this a change of views in regard to the Baptists ? This
Campbeiiites sciou of Campbcllism, with all the sanctions
regard the of Bethany, gravcly tells us that the Baptist
Church as Church " has no more sanction from the Bible
imscripturai ^han the Roman Catholic Church." Let no

as the Boman

Catholic Baptist uow affirm that the Campbeiiites have
Church. changed for the better. The motives which
are now prompting the disciples to seek fellowship with
the Baptists are, to my mind, very questionable. It has
ever been the policy of Mr. Campbell and his disciples
to try to maintain fellowship with Baptists, not that they
approved our doctrine, but in order to advance their own
dogmas. They have even been known to pass themselves
as Baptist preachers for this purpose. This policy is in
perfect keeping with the policy of the Jesuits of Rome.
They often unite with the various denominations in order
the better to carry out their schemes. Let all Baptists
beware of the professions of Campbellitd^ of the desire
for union with us.

SECTION 11.

MR. CAMPBELL REPRESENTS THE FOUNDATION OP THE
CHURCH OP CHRIST AS HAVING BEEN DESTROYED.

Mr. Campbell has called into requisition all the pow-
ers of his giant mind to try to make the impression
that all other denominations were only integral parts of
Antichrist, the man of sin ; and if he could have thus
succeeded in overthrowing the claims of all others, he
would thus have made the better room for his reforma-
Hon, He did not hesitate to employ wit, sarcasm, and
ridicule to accomplish this purpose. He said of the
Christianity of his times : " The present pop- o^r. Bap.,
ular exhibition of the Christian religion is a p- ^•
compound of Judaism, heathen philosophy, and Chris-
tianity.'* No exception is here made in favor of any ;
but Mr. Campbell viewed Chvisticinity as jg© represents
compounded with Judaism and heathen phi- Christianity

^ ^ ^ ^ as apostatized

losophy; therefore, if he is correct, true into heathen-
Christianity had apostatized into Judaism and
heathen philosophy at the time of Campbell's refor-
mation.

But where, according to Mr. Campbell, did the
" modern clergy *' (a name given by Mr. Campbell to
all preachers not coinciding with him) get their order
of things?

Mr. Campbell says: "That the modern chr. Bap.
clergy are indebted to Pythagoras, Socrates,
Plato, Aristotle, Zeno, Epicurus, and a thousand pagan
philosophers, Jewish and Christian theorist, for the
order of things which they found ready to their hand,

so ^HB APOSTASY OF THE CHUROti;

The modern ^^^^ ^® ^^^J P^*' sacerdotal Tobes."
order of Such was Mr. Campbell's views of the Chris-
things from . • • . 11 1 , . 1
heathen phi- tian iniDistry when he undertook to introduce

losophers. ^.j^g anciout Order of things. An order of
things from pagan philosophers can not be the kingdom of
Christ; therefore, according to this teaching, the order
of things established by Christ has failed. This con-
clusion is legitimate, from the fact that Mr. Campbell
regarded all the ministry outside of his movement as
modern clergy. And he also acknowledges his move-
ment to be of " recent origin."

In some localities the proclaimers of the reformation
have tried to make the impression that they, as a peo-
ple, have continued from the day of Pentecost till now.
Had this been true, where would have been the neces-
sity for the reformation? Mr. Campbell not only
taught the apostasy of the Church of Christ, but that
the very foundation had been removed or destroyed, so
that it became necessary for him to lay the foundation
of the Millennial Church himself

In speaking of the foundations of all churches iii ex^
istence when Mr. Campbell came upon the stage as a
Mill. Har., reformer, he said : " There is no platform in
vol. 1, p. 54. ajjy Qf i\^Q great sects of Christendom on
which to rear this glorious superstructure [the Millen-
nial Church]. They are all too narrow and

Mr. Campbell , ,, -.-^

contends that too Weak, They are too narrow, it, as Mr.
all the plat- Campbell here contends, there was no foun-

forms of the ^ ^ ^ ' ^ ^ n •

sects are too dation in any of the denominations of Chris-
narrow. tcudom broad or strong enough to bear the
Millennial Church, then it follows that a suitable fotttt-
dation had iiever been* laid, or tbat the Cburcfc of Obrist

ME PLATFORM THE CHURCH LOST. 91

had apostatized, or slipped off from the foundation or
" platform on which it was built. So, Campbellism
came into the world on the supposition that the Church
or kingdom of Christ had apostatized. But, among all
the claimants, is there no sound platform to be found?
Will Mr. Campbell be compelled to construct the plat-
form on which to build the Millennial Church? But,
to prepare for this mighty work, the Reformer feels
himself authorized to pull down all existing platforms,
thus removing the rubbish to make room for his scheme
of things which he offers as a platform for the Millen-
nial Church.

On this subject Mr. Campbell says : " All mui. Har.,
the platforms, all the foundations of the sects ^» ^'
are, therefore, too narrow and too weak to sustain the
Millennial Church, and therefore must be pulled down."
Are the Campbellites going to pull down the foundation
of that "sect'* which was every-where spoken against in
the time of Paul ?

If they should accomplish this work, they will have
accomplished what the combined powers of Roman
Catholics and Protestants, assisted by the secular arm,
have failed to accomplish in all the past. Yea, more:
they would prove the Bible false were they to succeed
in pulling down the Church which was built to with-
stand the gates of hell. Campbellites prate much about
uniting the sects, or the Christians, among them; but
upon what terms? By ^r^i pulling them all down. Let
Baptists beware of the honeyed words of Campbellites
about union; they are trying to pull down the Baptist
interest.

But had all the sects become too corrupt to enjoy

salvati n at this time? Mr. Campbell says on this point
Mill. Har., that "the sects can not enjoy the salvation of
vol. 2, p. 307. Qod, because in every sect there must be
something antichristian." Then, if Mr. Campbell is
correct, the sects, (all denominations) had so far apos-
tatized that they could not enjoy salvation at the time
Mr. Campbell undertook to make a new sect ! Go on, Mr.

Mui. Har., Campbell: " Professors need not accuse us of
vol. 2, p. 308. making a new sect, nor pretend that they can
be happy in God without a reformation as radical as that
for which we contend." From this it appears that all
AU must join pi'ofessors must enter the reformation for
tiie Campbell- which Mr. Campbell contends in order to be

ites in order _ • i » -r- ^ ^

to be happy in happy m God I rom the above text, we
have seen that Mr. Campbell teaches that all
the sects or denominations were involved in total apos-
tasy, and that even the very foundation or platform of
the Church of Christ was removed or destroyed.

SECTION Jll.

MR. CAMPBELL CLAIMS TO BE THE FIRST TO PLEAD THE
CAUSE OF CHRIST SINCE THE APOSTASY IN THE MIDDLE
OF THE THIRD CKNTURY.

The pretensions of Mr. Campbell as a reformer are
almost unbounded. He seems to consider himself as
the only reformer worthy of the name since the birth
of Christ ; he considers the reformation of Luther and
Calvin only brush-burning compared with his own '* cur-
rent reformation."

THE FIRST TO PLEAD THE CAUSE OF CHRIST.

He is also very jealous of his own hoaor as a
reformer : he will not admit that any one had plead
the same cause prior to himself since the apostasy.
Mr. Campbell says concerning B. W. Stone's move-
ment: We can not think that the cause which we
plead was plead either by him or any one Miii. Har.,
else twenty years ago. Many persons, both in ^^^* ^'
Europe and America, have inveighed against sects, creeds,
confessions, councils, and human dogmas during the last
two centuries, and some ev^en before Luther's

I'll stone did

time ; but what nave these to do with the not plead tiie
present proposed reformation ? That is only ^^"^^

' . . . . orniation

the work of a pioneer ; it is clearing the for- prior to
ests, girdling the trees, and burning the brush." Campbell.

Twenty years before Mr. Campbell's reformation, the
cause of Christ — if Campbellism is that cause — had none
to plead its claims ! It was so dead that not one in all
the v»'orld was found faithful enough to plead for Christ.

Moreover, Mr Campbell considered the reformation of
the sixteenth century as only preparing the way for him-
self by " clearing the forests, girdling the tree-i, and
burning the brush." Again Mr. Campbell says: *'Both
friends and foes of the cause which we now miu. Har.,
plead seem to be agreed that not the anti- ^' ^*
creed and anticouncil and antisectarian questions, but
what may be denominated the questions of the ancient
Gospel and ancient order of things, distinguish it most
easily from every other cause plead on this continent or
in Europe since the great apostasy. Not, indeed, be-
cause it has not some things in common with campbeii
other causes, but because, when all the com- ^^^^^^^ ^®

THE APOSTASY (jF THE CHUllCH.

the first to niOD things are taken into the account, it pre-
piead his ^q^^q what Rome of our opponents call a new

cause since '^^

the apostasy, religion, an exhibit of Christianity as different
from the sectarian as Protestantism differs from Popery ;
and if I were to give my opinion, I would say much
more different." This is very bold indeed. Mr, Camp-
bell affirms that the ancient Gospel and ancient order

OF THINGS DISTINGUISH HIS CAUSE FROM EVERY OTHER
CAUSE PLEAD ON THE CONTINENT OR IN EUROPE SINCE
THE GREAT APOSTASY !

According to this presumptuous statement, for more
than fifteen hundred years there were none to plead the
ancient Gospel or the cause of Christ. If this be so,
then for this long period of time Christ had no church
on earth, and while the darkness of Romanism held th^
world in chains of superstition, God had no witness for
the ancient order of things, no advocate for his cause !
The Gospel trump had long been rusting in the silent
grave, covered by the traditions of the iron ages ; the
last star had passed from the Christian heavens and set
in shades of darkest gloom ; the sun of righteousness
had withdrawn his light, and not one ray of

The total

eclipse of the Gospel truth penetrated the darkness of that
true hght. gloom which enveloped the world during this
long reign of Antichrist, when, to the astonishment of
the nations, Alexander Gamphell^ of Bethany^ Virginia^
broke, by the force of his mighty intellect, the chains of
darkness and superstition which bound the intellectual
world, and Gospel light once more beamed on men !

How remarkable that no prophet ever uttered the name
of this great man, that no guiding star pointed out the
place of his nativity, that no miracles attested his mis-

THE PHYSICIAN TO HEAL THE CHURCH.

sion, and that no Elijah^s chariot was sent to convey him
to the better land.

While Mr. Campbell had thus painted the once fair
bride, the Church, but now the great Romish apostasy,
in these dark and frightful colors, does he point us to
any physician able to heal all of the maladies campbeii ti»c
of this unfortunate invalid and restore her to pi^jsician.
primitive purity, prepared for the reception of the bride-
groom? Yes, Mr, Campbell considered himself that
physician ; for he declares that he viewed the whole
Christian community as a physician views a mui. Har.,
plethoric paralytic patient. Desperate dis ^*
oases require desperate remedies. The lancet, blisters,
aod the severest friction are the mildest remedies to re-
store sensibility and a healthy action of the nervous
system to such unfortunate invalids. In a word, and
without a figure, he regarded the so-called Christian
communiiy as having lost all healthy excitability ; and
his first volume of the ' Christian Baptist,* * the most
uncharitable,' the most severe, sarcastic, and ironical he
ever wrote, was an experiment to ascertain whether so-
ciety could be moved by fear or rage, whether it could
be made to feel at all the decisive symptoms of the mor-
tal malady which was consuming the last spark of moral
life and motion.'^ " Hear, O heavens, and give ear, O
earth," for A. Campbell, of Bethany, Virginia, viewed

THE WHOLE CHRISTIAN COMMUNITY, THE ChURCH OF
ChBIST, as a PHYSICIAN VIEWS A PLETHORIC, PARALYTIC

PATIENT ! What, Mr. Ganiphell, the physician,'^ to heal
the apostate Church of Christ, the bride, the
Lamb^s wife, that unfortunate invalid! And entirely apo3-
he proceeds to apply the lancet, blisters, and ^'^^^^

THE APOSTASY OF THE CHURCH.

the severest friction to restore sensibility to the unfortun-
ate patient !

Was not the Church very fortunate, indeed, in her
illness, lying at the point of death, to find such a great
physician in the person of Mr. Campbell? He charitably
volunteered his services, without being sent for by any
one, and undertook to restore, by the severest remedies,
the Church of Christ to life again. Has the presumption
of the Pope of Rome ever surpassed this exhibition of
human folly?

But, in examining your unfortunate patient, Mr, Camp-
bell, how far has the fatal malady spread ? Listen !

Miu. Har., "1^1 examining the diseased body of Christ,
vol. 2, p. 50. called his Church, we discover that the

malady is in the heart. From the crown of the head to

^, ^, , the sole of the foot, it is true, there are

The Church ' '

sick or dis- wounds, and bruises, and putrefying sores.''
tiie head to Campbell, the self-appointed physician,

the foot. DISCOVERS THAT THE MALADY IS IN THE

HEART OF THE BODY OF ChRI^T, AND THAT FROM THE
CROWN OF THE HEAD TO THE SOLE OF THE FOOT, THERE ARE
WOUNDS, AND BRLISES, AND PUTREFYING SORES ! Ac-
cording to this representation, the Church or body of
Christ was in a more pitiable condition than Job ever was.
And as Christ is the head of the body, the Church — and
Mr. Campbell declares the head is diseased — it follows that
Jesus Christ himself is diseased ! Did the Savior send for
this ecclesiastical physician to heal his body, which was
full of wounds, and bruises, and putrefying sores ? Or did
Mr. Campbell volunteer his services as an act of charity?
It might, in truth, have been said to Mr. Campbell,

THE CHURCH BECOME MYSTERY BABYLON. 97

"Physician, heal thyself." It appears to be in keeping
with the human heart, and with the interests of those
who have set up new sects in the world, to disparage all
the efforts of their predecessors in the work of reforma-
tion; but here it appears that Mr. Campbell is attempt-
ing to overthrow the Church of Christ in order to make
room for the current reformation. It would be incon-
sistent for the Campbellites to admit that the kingdom
of the despised Nazarene has continued unimpaired from
the first. This would make Mr. Campbell an impostot
for setting up a rival kingdom instead of supporting that
one which Christ set up.

SECTION IV.

MR. CAMPBELL REPRESENTS THE CHURCH AS HAVING
BECOME MYSTIC BABYLON.

Has this great physician, with all his severe remedies,
failed to arouse his patient, the Church, the diseased in-
valid, to a healthy action? or must the Church be de-
stroyed as having become incurable, and a better one
built on a broader platform? Mr. Campbell chr. sys.,
says: "Under the present administration of ^-^''^
the kingdom of heaven a great apostasy has The ohurch
occurred, as foretold by the Apostles. As com^Tiystlc
the Church, compared to a city, is called Rabyion.
Mount Zion, the apostate Church is called Babylon the
Great. Like Babylon the type. Mystic Babylon the
^Dtitype is to be destroyed by a Cyrus that knows not

THE APOSTASY OF THE CHURCH.

God. She is to fall by the sword of infidels, supported
by the fierce judgmeiits of God. The Holy City is still
trodden under foot, and the sanctuary is filled with
corruptions. It is, indeed, a den of thieves ; but
The Church ^^^^^S ^^^^ Lord that judges the apostate

a den of city."

thieves. Campbell teaches, in the above, that

*'The Holy City,'' the Church of Christ, is still trodden
under foot^ and the sanctuary is filled with corruptions,
that it, the Church, is indeed a den of thieves which must
be destroyed! Is it possible ! Has the bride, the Lamb's
wife, apostatized and become Mystic Bayblon, a den of
thieves ? And has she been seduced and changed from
her virgin purity into that drunken bawd that rode the
Apocalyptic beast? Mr. Campbell appeals to the Apos-
tles to prove this monstrous charge against the bride of
Christ. Where have the Apostles told of the apostasy

of the Church of Christ? Why did not Mr.
Church did Campbell condescend to favor us with the
ti«e chapter and verse to sustain these charges?

But did not Paul speak of "a falling away"
that should occur prior to the revelation of the man of
sin, the son of perdition? Yes. But the Apostle here
alludes to the falling away of individuals from the
Church, but not of the Church itself. The apostate
Church, symbolized by the drunken woman riding the
scarlet beast, was never the true Church of Christ.

His true Church never became a den of thieves filled
with corruptions ; it was built by himself on the rock,
and the gates of hell have never prevailed against it.
On the other hand, if the Campbellites are correct, the
gates of hell have prevailed against the Church of Christ.

ALL CHRISTENDOM APOSTATE.

Jolin informs us why these Antichrists fell away. He
says : They went out from us, but they were ^ j^^^ ..
not of us; for if they had been of us, they

, , 111 • 1 • 1 -r» Campbellism

would no doubt nave continued with us. But is an apog-
they went out, that they might be made man-
ifest that they were not all of us." The same may be
said of the Campbellites ; they went out from us, because
they were not of us. I consider Campbellism an opos-
ia^j similar to that which occurred in the third century;
but not so great in extent. Eternity alone can unfold
the bitter fruits of this apostasy of the nineteenth cen-
tury.

SECTION V.

MR. CAMPBELL REPRESENTS THE LEPROSY OF THE APOS-
TASY AS HAVING SPREAD OVER ALL CHRISTENDOM.

In regard to the extent of the apostasy, Mr. Campbell
says: "A few green spots here and there ^.j^
in these wastes of Zion, a few individuals ex- vol. s, p. 37;^.
hibiting the fruits of the ancient faith, need mi. camp.
not be adduced in proof that the whole body ^^^^ teaches
is not full of wounds, and bruises, and putre- Christendom
fying sores. The leprosy of the apostasy has ^f^^*^*^-
spread over all Christendom, Catholic and Protestant."
This is a dark picture truly, and shows a persevering de-
termination to include every one in the apostasy who
would not yield to his unauthorized claims as a reformer.
He unblushingly affirms that the leprosy or THF
APOST^&y HAS SPRB^VB^ OVBR hl>h ChRIS^FBNDOM, GaTU

100 THE APOSTASY OF THE CHURCH.

OLic AND PROTESTANT ! No comment is here necessary
to show the utter presumption and falsehood of this bare
assertion.

But are none found outside of the pales of Campbellism,
preaching the ancient Gospel? Mr. Campbell declares :
„ "And while all thing's are thus retrograde

Mill. Har., o O

vol. 5, p. 374. in their progress, there is not one voice heard
He claims in all the world outside of the boundaries of
that not one present reformation, calling; upon the peo-

voice outside ^ ' o r r

of the Ref- pie to rctum to the original Gospel and ordei

ormation is /• .7 • ?»

calling OE ^/things.

men to return. T^hi^ represents the apostasy so complete^ that
not even one VOICE IN all the world, outside of the
boundaries of the current reformation, was calling on the
people to return to the pure Gospel of Christ. I could
continue to multiply texts from Mr. Campbell of the
same import, but enough has been adduced already to
show that Campbellites teach the total apostasy of the
Church or kingdom of Jesus Christ. Is not this teach-
ing of the Campbellites slanderous to the bride of Christ,
who was nourished in the wilderness during the twelve
hundred and sixty prophetic days or years? And does
it not slander the martyrs, whose bones have bleached
on the mountains and in the valleys of Europe during
the long and fearful reign of darkness? The Savior
promised to be with his Church even unto the end of
the world; but if the Campbellites are correct, he has
long since forsaken his Church, and left it to the pos-
session of thieves and devils. In conclusion, I will in-
troduce a few scriptures to point out the permanency of
the kingdom of Christ, and to show the difference be
tween the -Campbellites and Baptists. ' The Campbellites

BAPTISTS AND CAMPBELLITE DIFFERENCES. 101

teach that the Church or body of Christ has become
totally corrupt and diseased, from the crown of the head
to the sole of the foot ; that it has become a den of
thieves ; that the leprosy of the apostasy has spread over
ill Christendom, so that not even one voice is found
pleading for Christ.

But Baptists teach that Jesus Christ, the God of
heaven, did ''set up a kingdom which shall
never be destroyed ; and the kingdom shall
not be left to other people, but it shall break in pieces
and consume all these kingdoms, and it shall stand for-
ever." Baptists also teach that Christ did what he
pronaised, when he said, "Upon this rock I
wiin)uild my Church, and the gates of hell
shall not prevail against it." We believe that we have
received "a kingdom that can not be moved"

. _ _ . _ - fleb. xii : 28.

from its foundation ; and though we now com-
pose the "sect" ecery-where spoken against^ we believe
that the time is not far distant when " the kingdom and
dominion, and the greatness of the kins-dom

, 111, 1 11 T . 1 Dan. vii:27.

under the whole heaven, shall be given to the
people of the saints of the Most High, whose kingdom
is an everlasting kingdom, and all dominions shall servo
and obey him." And though the bride may yet be in
the wilderness, she will " come up from the wilderness
leaning upon her beloved." She will then "look forth
as the morning, fair as the moon, clear as the sun, and
terrible as an army with banners." Then will be "heard
as it were the voice of multitudes, and as the voice of
many waters, and as the voice of mighty thunderings,
saying, Alleluia; for the Lord God omnipotent reigneth.
Let us be glad and rejoice, and give honor to him, for

102

THE APOSTASY OF THE CHURCH.

The triumph marriage of the Lamb is come, and liia
of the Church, ^ife hath made herself ready. Aud to her was
granted that she should be arrayed in fine linen, clean
and white; for the fine lineu is the righteousness of
saints.** May God help us all to believe the Bible on
this subject instead of the testimony of man.

CAMPBELL AMONG THE BAPTISTS. 103

CHAPTER IV.

THE FORMATION OP THE CAMPBELLITE SOCIETY.

1. The Campbellite Society was formed in the year 1827.

2. The Campbellite Society was formed mainly of excluded per-

sons from among Baptists.

3. Mr. Campbell claims to be the founder of the Millenial Church.

4. Mr. Campbell claims to have actually introduced and set up

the Millenial Church.
6. Mr. Campbell claims to have restored Christianity.

6. Mr. Campbell claims to have started from nothing to rebuild

the Lord's city.

7. Mr. Campbell claims to have restored the Holy Spirit.

THE CAMPBELLITE SOCIETY WAS FORMED IN THE YEAR

E have now come to the formation of the Campbell-

T T ite Society, the Millennial Churchy in the estimation
of its author. But what land was so fortunate as to re-
ceive first the light of the Reformation ? What was the
time when the light, as the star of the ancient Gospel,
first arose ? These questions have been partly answered
in the first chapter of this work, but I will here sun^i up
a few historic facts in connection with the setting up of
the Campbellite Society. Mr. Campbell was born a Pres-

SECTION I.

1827.

104 FORMATION OF THE CAMPBELLITE SOCIETT.

byterian, in Scotland, and was educated for the ministry
in the University of Glasgow. He set sail for America
in the year 1809, and soon after he landed at New York,
he proceeded to Pennsylvania, where he immediately
commenced his labors. Mr. Campbell soon became a
citizen of West Virginia, and gathered a small society at
Brush Run. He was still a Pedobaptist ; but in 1812 he
Campbell was immersed by Elder Luse, and in the
baptized. ^^^^^ y^^j. Brush Run Church was received
into the Redstone Association of Baptists.

Mr. Campbell was never a Baptist in sen-
Mr. Campbeii . 111. 1
did not be- timent. He made the discovery, at the age

lieyetheBap- twenty -oiie, that all the sects were wrono;,

tist doctrine. ^ ' ^'

and soon commenced some efforts toward
reformation. Thomas Campbell, the father of A. Camp-
bell, made an unsuccessful attempt to reform the Pres-
byterians. This discouraged his son very much, but he
ventured an attempt to erect a single congregation
suited to his views. That Mr. Campbell's connection
with Baptists was only to give currency to his views of
reformation, is seen from the admissions of himself. I
have shown that Mr. Campbell only adopted the name
''Baptist" from expediency^ as a passport to favor!
Long before he sought fellowship with the Baptists,
chr. Bap., Mr. Campbell had decided " that the religion of
p. 664. ^i^Q Testament was one thing, and that of

any sect which he knew was another." He classed the
Baptists as a sect equally with others ; therefore, he
Mr Campbell J^^*^^^^ ^^^^ Baptists^ not believing they had the
never was a religion of the New Testament ! More : when
Baptist. jyj^ Campbell was solicited to take the charge
of Baptist churches in New York and Philadelphia, he

CAMPBELL'S SOCIETY OF RECENT ORIGIN.

105

declined on the ground that he did not " think (jjjj.^ Bap.
they would submit to the government of
Jesus Christ, or to the primitive order of things." This
was soon after Mr. Campbell had been received into a
Baptist association. It is here conceded by Mr. Campbeii
Mr. Campbell that he did not believe that was not a

1 T» • 1 1 1 I* T Baptist.

the Baptists had the government of Jesus

Christ or the primitive order of things^ though he had

sought fellowship with them prior to this.

That Mr. Campbell was not a Baptist, even while
with them, is further shown in his statement ^-^^ jj^^^.^
that "his first volume of the * Christian Bap- vol. 2, p.4i9.
tist,' the ' most uncharitable/ the most severe, sarcastic,
and ironical he ever wrote, was an experiment to ascer-
tain whether society could be moved by fear or rage."

From all the testimony in the case, it is now evident
that Mr. Campbell's experiment " among the Baptists
was not because he indorsed the Baptist doctrine, but it
was his "policy" to gain a "passport to favor" by the
use of Baptist influence.

It was shown in the last chapter that Mr. Campbell
taught that the Church or kingdom of Christ had com-
pletely apostatized and become a moral wreck ; but in
this chapter I will show the setting up of the Camp-
bellite society which they are now pleased to call the
Christian Church. Did this so-called Christian Church
originate in the days of Christ's stay on earth, or in
the days of inspiration, or on the day of Pentecost?
No, no J for Mr. Campbell himself confesses that "the
rise of this society, if we only look back to Rei. Ency.,
the drawing of the lines of demarkation be-
tween it and other professors, is of recent origin." This

106 FORMATION OF THE CAMPBELLITE SOCIETY.

is a part of Mr. Campbeirs creed or confession of fait\
published in the Religious Encyclopedia,'* in order to set
forth the claims of his new-born society. Yes,

Recent origin . . . • n . . i .

this society is of recent origin^ something new
under the sun ; it did not commence on the day of Pen-
tecost, therefore the Campbellite society can have no
part nor lot with the ancient kingdom of Christ. It is

conceded by Mr. Campbell " that a few indi-

Chy. Re8.,p.6. . , , , , « ,

viduals, about the commencement or the pres-
ent century, began to reflect upon the ways and means
to restore primitive Christianity." But Mr. Campbell
reserves to himself the honor of being the first advocate
of the original Gospel and order of things. He says:
ReL Encj ., ^' it was not until the year 1823 that
p. 463. ^ restoration of the original Gospel and order

First plead in of things began to be plead in a periodical
edited by Alexander Campbell, of Bethany,
Virginia, entitled ' The Christian Baptist.' "

This is Mr. Campbell speaking of himself. He claims
to be the first to plead the ancient order of things since the
great apostasy . It should be remembered that these orig-
inators of this scheme of things were all at this time mem-
bers of Antichrist, the Babylonish Apostasy, according to
their own showing, for they regarded all the sects and
" parties of the Christian world as forming the apostasy."

This is further illustrated in an address delivered at
Baton Rouge in 1853, by one J. A. Dearborn, and in-
Miii. Har. of dorscd by Mr. Campbell. He says: *'When,
1853, p. 333. course of human events, it becomes

necessary for conscientious Christians to dissolve the
religious boyids which haye connected them with the
different ecclesiastical establishments, and to assume

DECLARATION OP INDEPENDENCE. 107

amopg the parties of Christendom the separate and
equal station to which the laws of God, the cause of
truth, the welfare of Christianity, and the interests of
humanity entitle them, a decent respect for the opinions
of mankind require that they should declare the causes
which impel them to the separation. From these words,
thus modified to suit our purpose, this leading fact in
the history of the religious enterprise with which we
stand associated may be easily gleaned, viz.: .j^^^^ moTera
that it was commenced by persons connected of the refor-
with some of the ecclesiastical establishments members of
of the day, who, declaring their independence, formed
associated themselves together, and thus be- themselves
came a distinct religious organization. mtoa society.

" About thirty years have elapsed since this associa-
tion began to assume a well-defined form, and obtained
'a name and local bnbitation ' among the parties of
Christendom.

" Such was the first great and decisive step in the
reformation of the nineteenth century."

In this ecclesiastical declaration of independence,
given in this long quotation, I wish especial attention to
three important statements :

1. That the enterprise with which they (the Camphell-
ites) stand associated was commenced hy persons connected
with some of the ecclesiastical establishments of the day.

2. That after they loere independent they formed them-
selves into an organization.

3. That about thirty years had elapsed since this asso-
ciation had assumed a well-defined form and received its
name.

Now, as the first movers of the " reformation of the

108 FORMATION OF THE CAMPBELLITE SOCIETY.

nineteenth century " were members of the antichristian
establishments of the day, then it follows that they, be-
ing members of Antichrist, were unqualified to estab-
lish the Millennial Church. Moreover, these first pro
moters of this so-called reformation were, according to
Mr. Campbell's own doctrine, without Christian baptism ;
for he teaches that any baptism which does not intro-
duce the subject into the kingdom of Christ can not be
Christian baptism. The baptism of these reformers only
made them members of Antichrist, according to their
own showing; therefore the framers of this new "enter-
prise '' were unbaptized members of Antichrist.

Second. After they became indejpendent they formed
themselves into an organization. So these unbaptized
members of Antichrist formed themselves into an organi-
zation I This organization was self-constituted, and,
therefore, was not of divine origin.

Third. In 1853 this reformation of the
HbouT^thirty '^'ineteenth century was only about THIRTY
years old in YEARS OLD. So this recent, sclf-constitutcd
IS53. thirty-years' standing enterprise, or society,

was too young by about eighteen hundred years to be
the Church of Jesus Christ. The Campbellites them-
selves contend that the kingdom of Christ was set up by
the Apostles on the day of Pentecost; but they confess
that this enterprise of the nineteenth century was set up
or formed by a few individuals who had been excluded
from among Baptists and others about forty years ago.
Therefore, by their own confession, they can not claim
this society as the kingdom of Christ, which they them-
selves affirm was set up on the day of Pentecost.

But at what date was this new society formed? After

FIRST CAMPBELLITE SOCIETY FORMED. 109

Che Baptists had, in the year 1827, declared " non-fellow-
ship with the brethren of the reformation. Rei. Ency..
Thus, by constraint, not of choice, they were
obliged to form societies out of those communities that
split upon the ground of adherence to the Apostles' doc-
trine." Yes, Campbellism was without form
and void until the year one thousand eight campbeiiite
hundred and twenty seven! And even then it societies were

^ formed m 1827

was "not by choice,'* but "by constraint," that of excluded
these excluded Baptists "were obliged to ^^p^^^^^*
form societies out of those communities," because the
Baptists had declared " non-fellowship with the breth-
ren of the reformation." From this it appears that the
Campbellites would never have set up what they now call
the only kingdom of Christ on earth had they not been
excluded from the Baptists.

SECTION XL

THE CAMPBELLITE SOCIETY WAS FIRST FORMED OF EX-
CLUDED PERSONS FROM AMONG THE BAPTISTS.

Loud and bitter have been the complaints of excluded
of Mr. Campbell about Baptist intolerance in
declaring non-fellowship with himself and brethren. He
seems to have been content to continue in the kingdom
of Antichrist, as he frequently called the Baptists, had
he only been permitted. Now, if the reformation was
such a glorious enterprise, why did Mr. Campbell com-

110 FORMATION OF TIIE CAMrBELLITE SOCIETY.

plain so bitterly of exclusion? It seems to us that the
Campbellites ought rather to thank the Baptists for their
exclusion, if that has brought about the setting up of the
millennial kingdom! Mr. Campbell complains as fol-
Miii Har ^^^^ • ^'^^ instaucc has a majority in any
N. s., vol.1, of our churches ever cast out a minority of

p. 149. . . . ,

Baptists for any difference of opinion ; but
how often their majorities have cast out our minorities,
during the last ten years, it would pain me to record."

They were I* evident, to my mind, that the great
cast out. pain felt by Campbellites on account of their
exclusion from the Baptists arose from the fact that they
were then deprived of Baptist pulpits and Baptist influ-
ence, which they so much desired, and had hitherto used,
to give currency to their peculiar views. The Baptists
declared non-fellowship with the Campbellites at differ-
ent periods of time, in different sections of the country.

The bios-rapher of B. W. Stone remarks con-
Biography ... T
of B.W.Stone, ccming their exclusions as follows: "In about

P-^*^- the years 1829 or 1830, the Baptists in this

part of Kentucky took a very decided stand against A.
Campbell and those who stood with him. The conse-
quence was, many were separated from them and forced
They set themsclves." These quotations

up for them- show that the Campbellites remained among
eeiveg m 1827. g^ptists until they were "forced" or "cast
out." They really date the beginning of their reforma-
tion in doctrine back as far as 1809, though they had
no organization until they were cast out from among
Baptists in 1827. I am confident that they only came
in among us to gain respectability and strength. Some
very accomnaodatiug Baptists have been willing to adniil

MR. CAMPBELL THE MILLENNIAL HARBINGER. Ill

the validity of the Campbellite administrations of bap-
tism, because they originally received baptism from the
hands of Baptist administrators; but as excluded per-
sons, they had no more authority to dispense the ordi-
nances of the Church than those who were never con-
nected with us.

SECTION ni.

MR. CAMPBELL CLAIMS TO BE THE FOUNDER OP THE
MILLENNIAL CHURCH.

It is evident that Mr. Campbell considered ^.^^.^^^
himself the harbinger of the millennium, in geconri
This may be seen in the titles of his publica-
tions. ''Millennial Harbinger" is the very significant
title given by Mr. Campbell himself to his periodical,
commenced in 1830, in Bethany, Virginia. There can
be no sort of doubt that he either considered himself or
his labors as the harbinger of the second advent of
Christ. As John the Baptist was the harbinger of
Christ in his first advent, so Mr. A. Campbell represents
himself as the harbinger of his second advent!

The mission of John was clearly pointed out by the
prophets of old; but what prophet has ever mentioned
or foretold the birth or labors of this latter-day har-
binger? Probably Paul does refer to this movement
whea he declares that in the last days soaae would

112 FORMATION OF THE CAMPBELLITE SOCIETY.

have " a form of eodliness, but denying the

2Tim.iii:5. , ? i -r^ ,

power thereof J but he says, "l^rom such
turn away.'* I think that this prediction very properly
applies to the Campbellite movement. But did Mr,
Campbell consider himself appointed of God to produce
the revolution necessary to the introduction of the mil-
chy Res ^^nuium? Yes, so it seems; for he says, "As
p. 102. (Jod has ever effected the most splendid rev-
campbeii olutioDS by the most humble agents and by
Bent of God. j^g^^^g ^[^q most Unlikely in the wisdom of all
human schools, we think it not amiss or incongruous to
make an effort [at revolution], and to put our hands to
the work of peace and love." Mr. Campbell gives as a
reason for his acts as a reformer, that God has ever
effected the most splendid revolutions hy the most humble
agents I

This is the emphatic claim of Mr. Campbell — to be
himself the agent of God to effect the splendid revolution
necessary to the establishment of the millennial kingdom !
Again Mr. Campbell affirms, concerning his movement,

chy. Res., ^^9,t " the preparation of a people for the
p. 300. coming of the Lord must be the result of the

He prepares a restoration of the ancient Gospel and order
^conV^com- things." And as Mr. Campbell elsewhere
ing of Christ, claims to havc restored the ancient Gospel and
order of things^ and that this restoration will result in the
preparation of a people for the coming of the Lord, there-
fore Mr. Campbell claims to have prepared a people for
the second advent of Christ, and thereby represents him-
self as the harbinger of Christ.

We have now shown that Mr. Campbell regarded him-
-self as th^ agent of ffocZ and harbinger oS the millennium,

THE FOUNDER OF THE MILLENNIAL CHURCH. 113

but now we come to his actual claim to have laid the
foundation for the Millennial Church.

After stating that the platform of no sect is long
enough, broad enough, or strong enough to bear the
Millennial Church, he says : " We will attempt to show
that there will be, or that there is now, a -^^^i jj^r.,
scheme of things presented, in what is called i» p-
the ancient Gospel, which is long enough, broad enough,
strong enough for the whole superstructure called the
Millennial Church, and that it will alone be the instru
ment of converting the whole human race, and of uniting
liW Christians upon one and the same foundation." Mr.
Campbell fancied that he had, by superior wisdom, dis-
covered that the foundation or platform of the Church of
Jesus Christ had been removed or destroyed ; he there-
fore, out of charity, presents a scheme op He presents
THINGS, which he is pleased to call the ancient ^^^^^^^^^

GoSjJelj as the foundation LONG ENOUGH, BROAD foundation.
ENOUGH, AND STRONG ENOUGH TO BEAR THE WHOLE SU-
PERSTRUCTURE CALLED THE MILLENNIAL ChURCH ! Is it

SO, that Mr. Campbell's scheme of things is to be the foun-
dation of the Millennial Church? Paul, speaking on the
subject of foundations, says : "Other founda-

, , , .1.1 1 • 1 ^ "i*

tion can no man lay than that is laid, which

is Jesus Christ." Now, if Paul is a good witness j the
foundation was laid while the Savior was on earth ; and
as no other foundation can be laid, then it follows that
the foundation of the Millennial Church was laid by Christ
himself. The Millennial Church is no other than the
church which Jesus built on the rock, against which the
gates of hell has not and shall never prevail. In the
millennium, the bride, the Lamb's wife, will have come up

114 FORMATION OF THE CAMPBELLITE SOCIETY.

from the wilderness to dwell with Christ, the bridegroom^
for a thousand years in peace. Yet, in the face of Bible
truth, Mr. Campbell comes up with a scheme

The senti- [ ^ ^ ^

merits of the of things as the foundation of the Millennial
Reformation. Q^^^^^ , Q, shame ! where is thy blush ? But
did Mr. Campbell really claim to be the first publisher,
or advocate, of this scheme? It has already been
shown that Mr. Campbell claims to have been the first
advocate of the " original Gospel " since the great apos-
tasy in the third century ; but I will now give one more
text from the creed of Mr. Campbell to show his claim
to be the first publisher of the ancient Gospel^ or the
scheme of things^ which he has made the foundation for
the Millennial Church. Here it is : " ^ The Christian
Baptist' and ^Millennial Harbinger/ being the

Bel. Ency., « . . ^.

p. 466. first publication of these sentiments, contains
The Christian a history of this reformation, as well as a full
MiUenniaf"^ development of all things from the beginning."
Harbinger Now, as this Scheme of things, called the an-
cient Gospel, was to be the foundation of the
Millennial Church, and Mr. Campbell claims to have been
the first to publish or present this scheme, therefore he
claims to have first laid the foundation of the Millennial
Church. In this text we have Campbell representing
himself as the first advocate of the ancient Grospel, and
also indorsing "The Christian Baptist" and " Millennial
Harbinger as standard histories in which we are to find
a full development of Campbellism, as well as the history
of all things from the beginning; therefore, when we
quote from these works, we are quoting the best author-
ity on the history and doctrines of the reformation of the
nineteenth century.

CAMPBELL THE FIRST TO PUBLISH. 115

In Mr. Campbell's concluding remarks on The Chris-
tian Baptist'* concerning his own history, he says : "To
the cooperation of a few friends, under the dj^. Bap.,
divine government, is to be ascribed the sue- p-^^*-
cess which has accompanied this first effort to restore a
pure speech to the people of God, to restore the ancient
order of things in the Christian kingdom, to emancipate
the conscience from the dominion of human authority in
matters of religion, and to lay a foundation, an imperish-
able foundation, for the union of all Christians, and for
their cooperation in spreading the glorious j^^. campbt ii
Gospel throughout the world." In this re- laid the foun-
markable statement concerning the design of christian
" The Christian Baptist," Mr. Campbell calls
it the first effort to restore a pure speech to the people of
God, ^ ^ ^ and to lay a foundation^ an imperish-
ahle foundation, for the union of all Christians^ Among
the other glorious achievements mentioned in this quo-
tation, Mr. Campbell claims to be the first to lay a foun-
dation for the union of all Christians ! It is now thor-
oughly established that Mr. Campbell claimed to be the
founder of the Millennial Church, and forerunner of the
second advent of Christ.

116 FORMATION OF THE CAMPBELLITE SOCIETY.

SECTION IV.

MR. CAMPBELL CLAIMS TO HAVE INTRODUCED AND
ACTUALLY SET UP THE MILLENNIAL CHURCH.

I propose to prove, by Mr. Campbell himself, in this
section, that he not only represents himself as laying
the foundation, but has actually introduced or set up
the Millennial Church. Hear ye him : " The opinions
MiiL Bar., of the orthodox are about as correct on mil-
voi. 5, p, 195. lennial matters as they are on their systems of
L'^^'chUdr^^^ divinity. Their gigantic efforts to evangelize
ofheiL the world at the present is tending to per-
fect the analogy between the present and past dispensa-
tions, compassing sea and land to make proselytes, and
when made, they are twofold more the children of
hell."

This is the bold pretension of the reformer to know more
about " millennial matters" than the "orthodox," and
also the charge that those who are proselyted to the
"orthodox" churches (as Mr. Campbell ironically calls
other denominations) are thereby made twofold more the
children of hell. If this charge against the orthodox be
true, why, then, are Campbellites so anxious to receive
these "children of hell " into their societies on that bap-
tism which only aided to make them " children of hell "
without baptizing them anew? Truly, "the legs of the
lame are not equal."

Let us hear Mr. Campbell again on millennial matters.

MiiL Bar., jj^ says : "When we put to sea under this
p. 661. * * banner, we had the port of primitive Chris-
tianity, in letter and in spirit, in profession and in prac-

DEFINITION OF TflE MiLLENNItTM. 117

tice, in our eye, reasoning that all the millennium we
could scripturally expect was not merely the restora-
tion of the Jerusalem Church, in all its moral and re-
ligious character, but the extension of it throughout all
nations and languages for one thousand years. To pre-
pare the way for such a development of Chris- How to
tianity, several things are essential: 1. The ^hl''^ ^^j;^);!
annihilation of partyism. 2. The restoration nium.
of a pure speech. 3. The preaching of the original
Gospel. 4. The restoration of the Christian ordinances.
5. Larger measures of the Holy Spirit, as promised to
those who seek for it in the appointed way." This is the
reformed definition of the millennium with the means
necessary to bring it about. Mark well, that Mr. Camp-
bell here states the things necessary "to prepare the
way " for the millennial glory, and, also, that all these
" essential " things are included in the work which he
professed to have accomplished. This, again, brings out
Mr. Campbell's claim to be the harbinger " to prepare
the way" for the millennial glory; and it also shows the
claim actually to have performed the major part of this
glorious work ; for, when we read the works of Mr. Camp
bell, it is clearly seen that he professes, 1. To he destroy-
ing partyism ; 2. And to have restored a pure speech; 3.
And to have plead the original Gospel; 4. And to have
restored the ordinances ; 5. And to have restored the Holy
Spirit. The proof of this last claim will be found on
page 284 of this book.

So, according to this, nearly all the work Themiiien-
of setting up the Millennial Church had been duced by Mr.
accomplished at this writing of the Bethany ^^ampbeii.
Reformer. It may be that the Campbellites will find

118 FORMATION OF THE CAMPBELLITE SOCIETY.

more to do than they expect, in completing this work,
as the annihilation of parti/ism seems to be the only
work unfinished, according to Mr. Campbell, in order to
the complete establishment of the millennium. But
how is this part of the work progressing? Mr. Camp-
bell said : " It is always, however, difficult to remove the
rubbish without raising the dustj and the Babel repairers
have always obstructed the rebuilding of the Lord's city
and his earthly temple. But as the demolition of Mys-
tic Babylon keeps pace with the restoration of Jeru-
salem, which is from above, our opponents will be much
engaged in repairing the breaches in their open walls,
and will have less time to annoy us." In this text the
ministers of all the "sects " are called "Babel repairers,"
while Mr. Campbell, with his disciples^ is rebuilding the
Lord's city! Jesus Christ is pointed out by the prophets
as the builder of his own kingdom or Church; but what
prophet points to A. Campbell as the rehuilder of the
Lord's city? Is it not singular that the prophets failed
to mention so great a character ? It may be that he was
mentioned by the Savior as one of those false prophets
who should arise and " deceive many." But did Mr.
Campbell get any persons really into the enjoyment of
the millennial glory while he lived on earth? Yes, Mr.
Campbell seemed to think so ; for he said that he knew
Mill. Har., " ^t least a thousand men so much improved
vol. 1, p.68. ^Y^Q ancient Gospel, that all that is neces-
sary to the enjoyment of the millennial glory and felicity,
is to get a majority of society, or, if you please, mankind
generally, as much under its influence as this thousand,
in order to have glory to God in the highest, peace on
earth, and good will among men." "All that the world

CAMPBELL RESTORED CHRISTIANITT. 119

needs to its happiness, and all that is neces- The preach-
sarv to brino' us into the millennial enjoy- i°softhean-

^ o cient Gospel

ments, will be to have the ancient Gospel aii that is
and the ancient order of things^ clearly, fully, thr^^muien^
and faithfully propounded to us." What i^i""*-
a pity that Mr. Campbell did not favor us with the
names of some of this favored thousand men whom he
had ushered into the millennium! Yes, we are in-
formed that all that is necessary to bring us INTO THE

MILLENNIAL ENJOYMENTS, WILL BE TO HAVE THE AN-
CIENT Gospel and ancient order of things clearly,

FULLY, AND FAITHFULLY PROPOUNDED TO US ! As the

propounding of the ancient Gospel and ancient order of
things was all that was necessary to the millennial glory,
and Mr. Campbell did claim to propound the ancient Gos-
pel and ancient order of things, therefore he claimed to
have introduced the millennium ! But how many did he
get into the Millennial felicity? Mr. Campbell says: "i
know at least A thousand men so much improved by
THE ancient Gospel, that all that is necessary
to the enjoyment of the millennial glory and
felicity, is to get a majority of society as much

UNDER ITS influence AS THIS THOUSAND, IN ORDER TO
HAVE GLORY TO GOD IN THE HIGHEST, PEACE ON
EARTH. AND GOOD WILL AMONG MEN!" One thousand

men brought by the Reformer into the millennial glory in
the year 1830 ! Why did he not take a few women into
that favored class? But does the Campbellite Society
now bear the marks of the Millennial Church? Are they
enjoying its glory? Who will say that these so-called
reformers form the Millennial Church? Can Rome her-
self boast of more daring and presumptuous claims T

120 FORMATION OF IPHJB CAMl?BELLlTIl SOCIETY.

How humiliating that these subjects of the millennium
^re willing to unite with Baptists in order to give cur-
rency to their views.

SECTION V.

MB. OAMPBSLL CLAIMS TO HAVE RESTORED CHRIS-
TIANITY.

If Mr. Campbell has performed all he claims for him-
self, then he deserves to be called the great. He far
surpassed Hercules of old. This self-appointed reformer
considered himself the "physician'* to heal the desper-
ately diseased bride of Christ, and the agent of Grod to
restore Christianity^ which had long been taken away from
our earth. And when he applied his severest remedies —
" the lancet,'' " blisters," and the " severest friction" — to
the body of Christ, the Christian community, as an ex-
periment, to ascertain " whether the patient could be
restored^ he says of his own practice : " It operated
Mui. Ear., favorably, upon the whole, though very un-
TO1.2.P.420. favorably to the reputation of its author as
respected his * Christian spirit.' It brought some hun-
dreds to their senses ; and as the morbid action began to
yield and to be succeeded by more favorable symptoms,
he gradually changed his course, and has been ever since
adjusting his modus medendii (mode of healing) to the
indications of the disease." In his "experiment" as an
ecclesiasttcal physician, Mr. Campbell informs u« that the

CAMPBELL DtJG UP MEANING.

121

^'Christian Baptist was the severe remedy

which he applied to the " Christian commun- beif^^ appUes

ity," or body of Christ, in order to restore it christian

^ ^ ^ xSdiptist as

to life again. He did not apply the word of the medicine
God, but the "Christian Baptist," or his own ^^^^^^^
writings, as the great panacea to heal all the
maladies of the whole Christian community. This phy-
sician of world-wide fame proposes to change his mode
of healing to the indications of disease, and his disciples
have implicitly followed the example of the president of
this Bethany ecclesiological medical school. They have
changed their policy somewhat, but not their views ;
they invariably use that nostrum compounded in the
Bethany mortar as the healing balm. The title of one
of these Bethany compounds — whether it is best to call
it a pill, blister, or emetic, I will not decide — is Chris-
tianity Restored. This compound seems to be composed
of the essence of Popery, the extract of Pedoism, and
the juice of Phariseeism. To speak without a figure, the
title of this book exhibits the claim of Mr. Campbell to
have restored Christianity^ or the kingdom of Christ.

How wonderful that Mr. Campbell should have suc-
ceeded in restoring Christianity, when Jesus Christ, with
all the power of heaven and earth, failed to keep it
alive ! If Christianity was dead, and the Lord's city
destroyed, as Mr. Campbell teaches, was not the meaning
of the Christian institution still preserved with a few
favored individuals? Mr. Campbell affirms that the
meaning of this institution [the Christian] has chr. System,
been buried under the rubbish of human tra-
ditions for hundreds of years. It was lost in pft^^f Chna-
the dark ages, and has never been, till re- tion.

122 FORMATION OF THE CAMPBELLITE SOCIETY.

cently, disinterred." From this it appears that Mr.
Campbell not only claimed to have restored Christianity^
but to have disinterred, or dug up, the very meaning of
the Christian institution, which had been "lost'* and
"buried*' for hundreds of years ; and, as a matter of
course, if it had been buried so long, it must have also
been dead !

If Mr. Campbell has really performed all the feats
claimed in these bold assertions, then he is, next to
Jesus Christ, the greatest man that ever lived on earth.
Such pretensions are as unreasonable and unscriptural
as the finding of the golden plates of Nephi by Joe
Smith. Again Mr. Campbell says : " I do, indeed, con-

Miii Har restoration of the original Gospel

vol. 5. p. 251. and order of things, and do think that no sect

No sect has in Christendom has the one or the other." If
the Gospel. g^a^ej^gQi; jg correct, then all out of the

pales of Campbellism are destitute of the original Gos-
pel and order of things, for he represents all parties as
" sects" that fail to coincide with himself. How do these
daring claims comport with the declarations of Scripture
that the Church and kingdom of Jesus Christ should con-
tinue unmoved by all the powers of earth and hell ?

CAMPBELL COMMENCED FROM NOTHING. 123

SECTION VL

MR. CAMPBELL CLAIMS TO HAVE COMMENCED FROM
NOTHING TO REBUILD THE LORD'S CITY.

If Mr. Campbell had admitted that the true founda-
tion of the Church was still unimpaired, and a few faith-
ful advocates of the truth standing on it, then he could
not have claimed all the glory of being the founder of
the Millenial Church ; but if he could make it appear
that the meaning and foundation of the Christian institu-
tion, with the ancient Gospel, had all been either lost or
destroyed, so that it was neccLHsary to commence from
nothing in the work of reformation, then the more
glory would attach to the reformer. To make this
appear, Mr. Campbell said : " For if in our infancy and
imbecility we have, in the face of all their op-
position and united efforts, risen in a few vol. 5. p. 106.
years from nothing to many myriads, it is not to gather
to be imagined that they can stay our prog- ^''^
ress, or succeed in a course in which only disaster and
ruin has marked their every step." Mr. Campbell was
here speating of the reformation of the nineteenth century^
which, in other places, he calls the kingdom of heaven,
the Lord's city, the Millennial Church, and Christianity
restored. He boasts of having risen in a few years from
NOTHING TO MANY MYRIADS !

Yes, Campbellism started in the nineteenth century
*'from nothing;*' therefore, it is not the institution
founded by Jesus Christ while on earth. The Campbelt-
ite Society, as an organized body, is not at this dato,
1866, forty years old.

124 FORMATION OP THE CAMPBELLITE SOCIETY.

It is impossible for this society to be the kingdom of
Christ, for Campbellites themselves admit that Christ's*
kingdom was set up on the day of Pentecost, and that
their own society was formed in the nineteenth century,
less than forty years ago ; therefore, the Campbellite So-
ciety is not the Church of Christ, themselves being judges.
In his debate with Mr. Rice, Mr. Campbell boasts as
follows : Here is the Presbyterian Church, with its
Camp -Rice ^^S^^J Dtiinisters, its eight thousand and
Debate, p. 473. less members, after the labors of more than
It is founded half a ccutury. In one-third of that time the
Dn nothing, ^^^g^ plead, notwithstanding our feeble-
ness, and all the errors and accidents incident to a new
commencement; and without colleges and schools of
learning; without the aid of hoary veterans in policy,
prudence, and sage experience ; by the force of this sim-
ple story of God's Messiah, and his love depicted in this
mighty Pentecostian Gospel, and under the star of
Jacob — led, guided, aided, and blessed — from nothing
have, in less than twenty years, outnumbered this old,
learned, and well-disciplined host some five to one."
Here Mr. Campbell boasts that, in his "new commence-
ment,'* he started " from nothing,'* and had out-
stripped the Presbyterians some five to one. It look^
very reasonable that that which starts from nothing.
and is only the creature of human wisdom, will, at last,
come to nothing.

CAMPBELL RESTORED THE HOLY SPIRIT. 125

SECTION VIL

KB. CAMPBELL CLAIMS TO HAVE RESTORED THE HOLY
SPIRIT.

Mr. Campbell remarks on this subject that Mm. Har..

a return to the whole institution, in prin- ^*
ciple and practice, in sentiment and behavior — we say,
the ' whole institution,^ without addition or subtraction,
and without any new modification — is indispensable to
the restoration of that holy spirit which filled the first
saints with righteousness, peace, and joy." What spirit
filled the first saints with righteousness, peace, and joy?
It could have been none other than the Holy Spirit ; for
Paul says, " The kingdom of God is not
meat and drink, but righteousness, peace, and
joy in the Holy Ghost." But Mr. Campbell affirms
that the return to the tohole institution of the Gospel is
indispensable to the restoration of the Holy By restoring
Spirit which filled the first saints with right- institu-

■L *f »f tion or king

eousness, peace, and joy ; and as that holy dom.
spirit was none other than the " Holy Ghost," or Holy
Spirit, therefore Mr. Campbell claims to have restored
the Holy Spirit. If this claim is correct, then the
reformation is indispensable to the restoration of that Holy
Spirit which filled the first saints! This is in keeping
with Mr. Campbell's views, stated elsewhere. He says ;
" In the kingdom into which we are born of chy. Ees.,
water, the Holy Spirit is as the atmosphere p*
in the kingdom of nature — we mean that the influences
of the Holy Spirit are as necessary to the new life aa
the atmosphere is to our animal life in the kingdom of
nature/'

126 FORMATION OF THE CAMPBELLITE SOCIETY.

As none can breathe the atmosphere till they are born
naturally, even so, no man can enjoy or breathe the atmo-
sphere of the Spirit, which dwells alone in the kingdom
into which we are born by water, till born of water I But
when this kingdom apostatized and became a den of thieves,
then there was no place on earth for the Holy Spirit to
dwell. But when the Bethany Reformer was so kind as
By restoring to commenco from nothing and restore the king-
the kingdom. ^^^^ ^nd rebuild the Lord's city, then the Holy
Spirit returned to dwell in the restored kingdom ! In this
way Mr. Campbell conceived that he had performed the
work necessary to the restoration of that Holy Spirit which
filled the first saints I Such presumption is scarcely
equaled in the annals of Rome. That Holy Spirit
which filled the first saints was promised to abide for-
ever." He was to remain with the disciples always,

Mill. Har., ^^^^ world. " But," says

Toi. 2, p. 308. jIj^ Campbell, " such a profession would make
a new sect, or, rather, revive an old one." Yes, Mr.
Campbell is entitled to all the honor or blame that

And mad© a attaches to the sect-maker. But the modesty
new sect. jj^. Campbell would say, *'or, rather^

revive an old one»^ How could this be, when he avows
that he started from nothing to " make a new sect.^^ If
nothing was the foundation, then it was a work of crea-
tion ; it was not the revival of an old sect. But what
more does Mr. Campbell claim to himself as a reformer ?
He claims to be the first advocate of the true meaning

Mill Har design of baptism in America. He says :
N. s., vol. 2, " I received from Mason County, Kentucky,
^* ^' from one of my earliest friends and acquaint-

ances in the State, a gentleman who heard, with extra-

Christ's kingdom did not apostatize. 127

ordinary attention, my whole debate on baptism in 1823,
token its true meaning and design were for the first time
'promulgated in America.^^ The honor of the discovery
of America belongs to Columbus, but Mr. Campbell
claims the credit of being the first to set forth the true
meaning and design of baptism in America I This was
in his debate with Mr. Maccalla in 1823.

In this chapter we have seen that Mr. Campbell
claims to have been the harbinger of the Millennium; to
have laid the foundation and set up the Millennial
Church; to have restored Christianity ; to have com-
menced from nothing to rebuild the Lord^s city ; and to
have restored that Holy Spirit which filled the first
saints! And all this is only a part of the great work
which he professed to have accomplished. We have
already shown that the kingdom of heaven wa§ set up
by the God of heaven as foretold by the prophets, and
that Jesus Christ declared that he would build his own
Church, against which the gates of hell should not pre-
vail ; so, whatever may be said in favor of this new sect^
it can not be the Church of Christ. It would be as rea-
sonable to contend that Mr. Campbell was himself Jesus
Christ as to contend that a society which he started and
Bet up from nothing was the Church which Christ set up.
We do not believe that any society set up recently by unin-
spired m^n can be a kingdom or Church of Christ, We
believe^ from the Word of God, that the true Church of
Christ km been perpetuated from the time of Jesus Christ
till now. If that kingdom has failed at any time, then
the Bible is not true, for the Bible declared that it should
stand forever.

128 SALVATION ALONE IN CAMPBELLISM.

CHAPTER V.

SALVATION ALONE IN THE CAMPBELLITE SOCIETY.

1. Mr. Campbell teaches that none can enjoy the remission of

sins out of the society which he has restored.

2. He teaches that none can enjoy the influence of the kingdom

unless they unite with the reformation.

3. Mr. Campbell teaches that salvation alone is to be obtained

in the reitored kingdom.

SECTION I.

MR. CAMPBELL TEACHES THAT NONE CAN ENJOY THE
REMISSION OF SINS UNTIL THEY JOIN THE SOCIETY
WHICH HE HAS RESTORED.

I AM, by no means, responsible for the many contra-
dictions found in the productions of Mr. Campbell ;
neither is it my duty to try to reconcile him with him-
self. After this great ecclesiastical Hercules having
explored the crumbling ruins of his fallen Pedobaptist
temple, and gathered materials therefrom out of
which he reared the superstructure which he called the
Millennial Church, then from the dizzy height of his
self-exaltation he hurled his thunderbolts against the
sects," and threatened them with eternal damnation
unless they would reform and enter his restored kingdom.
He has been followed by the large number of his dis-
ciples in his treatment of the sects." I will now pre-

MR. Campbell's society.

129

sent a few texts from the reformer himself to show that

he supports my proposition at the head of this section.

He says: "Remission of sins, or comino* into

a state of acceptance, being one of the present Extra Ko. i,

immunities of the kingdom of heaven, can not

be enjoyed by any person before immersion. As soon

can a person be a citizen before he is born, or have the

immunities of an American citizen while an alien, as one

enjoy the privileges of a Son of God before he is born

again."

The Reformer here teaches that the remission of sins
c-an not be enjoyed by any person before coming into the
kingdom of heaven, and also that baptism, or being born
ngain, introduces persons into that kingdom, oniy enjoyed
He teaches, in other places, that the society campbeii-
which he has formed is the kingdom of campbemte^^
heaven. I have already shown that Mr. ^^^^^^y-
Campbell regarded all the " sects" as forming "the apos-
tasy," and that he had from nothing restored the Lord's
city or kingdom. Now, if Mr. Campbell's restored king-
dom is the only kingdom of Jesus on earth, and the re-
mission of sins can not be enjoyed before immersion, or
coming into the kingdom, then it follows that no person
can enjoy the remission of sins without coming into the
Campbellite Society. Mr. Campbell teaches that immer-
sion is the act of naturalization : for he says,

I'l l , ^i^i- H^^'-

"You must be naturalized, or adopted as a Extra No. i,

citizen, or what we call being born again."

It is one of the fundamental principles of Mr.
Campbell, that immersion and the new birth are iden-
tical, as will be sliown in another place. Then, it
legitimately follows that if Campbell's Society is tha

130 SALVATION ALONE IN CAMPBELLISM.

kingdom of Christ, and baptism is the oath to that
kingdom, where alone the remission of sins is enjoyed,
then those who are not inducted into the Campbellite
Society are not in the enjoyment of the remission of
sins, and are aliens and foreigners from the kingdom of
Christ. Is it true that a society whose foundation was
laid by Mr. Campbell in the nineteenth century can be
the only place where the remission of sins can be ob-
tained? No! For we are taught by Christ himself
that all the true believers are children of God, and,
therefore, enjoy the pardon of sins.

SECTION II.

MR. CAMPBELL TEACHES THAT NONE CAN ENJOY THE
INFLUENCE OF THE KINGDOM OF GOD UNLESS THEY
GO INTO THE REFORMATION.

Mill. Har., On this point Mr. Campbell says : " No
vol. 2, p. 53. person can enjoy the influence of a govern-
ment under which he does not live. We must live in
the kingdom or under the government of Jesus Christ,
if we would enjoy the blessings of his reign. Hence the
The only ancient order of things is as necessary to the
jesus^"™ on happiuess of the disciples as the ancient Gos-
earth. bring men into the only kingdom of

Jesus which exists on earth/'

First. In this text it is taught that none out of the
kingdom of Christ can enjoy the blessings of his reign.
The pardon of sins is one of the blessings of his reign;
therefore, if the Campbellite Society is the kingdom of

MR. Campbell's society.

131

Chrisfc, then none but a Campbellite can enjoy tte par-
don of sins !

Second. It is here taught that "the ancient order of
things" is essential to the happiness of the disciples;
but Campbell teaches that no other society observes the
ancient order of things^ therefore none but Campbellites
enjoy the happiness offered in the Gospel!

Third. It is also taught in this text that the ancient
Gospel is essential to bring men into the only kingdom of
Jesus which exists on earth. And he elsewhere teaches
that from the great apostasy in the third century to his
own time, none had plead the ancient Gospel, and, also,
that no other society now pleads the ancient Gospel ;
therefore, according to this, none are in the kingdom
of Jesus except Campbellites 1 Such are the conclusions
from the teachings of the Campbellites.

In order to show that I am not mistaken in stating
that the Campbellites claim to be the only advocates of
the original Gospel and order of things, I here give the
words of Mr. Campbell. He says : " There is not one
voice in all the world outside of the bound-
aries of the present reformation calling upon
the people to return to the original Gospel ^^^^l'^^-^^'
and order of things." Mr. Campbell informs
us that the original Gospel is essential to
bring men into the only kingdom of Christ on earth,
and that there is not one voice outside of the reformation
calling men to this Gospel; therefore we can not get into
the only kingdom of Jesus on earth unless we join the
Campbellites ; for they call this new sect of Mr. Camp-
bell's the only kingdom of Jesus on earth. But how
must we be translated into this only kingdom of Jcsu>

132 SALVATION ALONE IN CAMPBELLISM.

on earth? Mr. Campbell says: Into Christ is a phrase
only applicable to conversion, immersion, or regeneration,
or what is called putting on of Christ, translation into
his kingdom, or submission to his government." From
this it is evident that any immersion that ftiils to intro-
duce the subject into the only kingdom of Jesus on earth,
or into Campbellism, can be of no value in saving those
who submit to it ; for the Campbellites contend that
their society is the only kingdom of Jesus on earth.
How, then, with these views, can the Campbellites, with
any show of consistency, receive the immersions of Bap-
tists? Do they think that Baptist immersions introduce
the subjects into the only kingdom of Jesus on earth?
If not, why are they so anxious to get those who, ac-
cording to themselves, were only made members of Anti-
christ by their baptism ? The Campbellites receive mem-
bers on a baptism which only placed the subject in the
kingdom of Antichrist, according to their own testimony !
Such is the consistency of the current reformation! They
rest the validity of Baptist baptisms on the whim of the
candidate; they denounce the Baptist denomination as
Antichrist, and, at the same time, they admit the validity
of their baptisms by receiving all the members that they
can get on such baptism. Mr. Campbell says on this
point : We have hitherto thought, and yet think, that

Mill. Har., wheu an immersed person presents himself an
vol. 6, p. 566. applicant for admission into any particular

Its validity Congregation, having either oral or written

depends on . .. /? i • i i i i,

the candi- testimony of having been an orderly member
of a Baptist community, he ought forthwith
to be received, his application being evidence of his de-
sire to submit to the inst'^ution of the Messiah as laid

THE BAPTISM OP BAPTISTS.

133

down in the statute-book — the New Testament. If him-
self is satisfied with his immersion, the Church has no
liberty, or is under no precept or obligation, to demand
reimmersion for its satisfaction."

Yes, " ly himself is satisfied with his immersion re-
ceived from the Baptists^ he must he forthwith received
into this »«ociety, which claims to be the only kingdom
of Jesus on earth ; but if he is not satisfied with his
baptism, then he must be treated as an unbaptized person,
and be reimmersed. Thus the Campbellites make the
most important of Christ's commands, as they esteem
baptism, to rest for its validity on the ignorance or super-
stition of the candidate ! Such is the practice of the
Campbellites ! A baptism without the sanction of Jesus,
without the proper design — which only introduces the
subject into the kingdom of Antichrist, and which is de-
clared by Mr. Campbell to be null and void — is made
valid and scriptural because the candidate is " satisfied "
with it ! Yes, an ordinence of Antichrist becomes pleas-
ing to Christ if the subject is satisfied with it I Why
not receive the brother who is only spirinkled in infancy,
provided that he is satisfied with his sprinkling ?
How did Mr. Campbell regard immersions performed
with a wrong design? He says : " As we have then but
one Lord, one faith, and one baptism, and

/ ^ ' ... Camp, on

that baptism *is for the remission of sins,* to Bap., p. 257.
give us, through faith and repentance, a immemons
solemn pledge and assurance of pardon, any

. , . ^, ' »/ assure pardon

other baptism is a human invention, and of a human in-
no vp'.ue, wanting, as it does, the sanction of
the Lord Jesus who ordained it?" According to this
position of the Reformer, any baptism that does not giva

134 SALVATION ALONE IN CAMPBELLISM.

a pledge of pardon is a human invention^ and of no value;
yet he will advise the reception of this Tinman invention
as equal to the institution of Jesus, if the subject " is
satisfied with it ! Have the Campbellites the Popish
power to make holy that which is in itself unholy?
Baptists do not baptize in order to the pardon of sins:
therefore, according to Mr. Campbell, such administra-
tions are of human invention, and of no value; but, to get
a member, he will take a human invention as equal to
the ordinance of Jesus Christ! The ordinances of Jesus
are not made to depend for their validity on the igno-
rance or superstition of any one. The baptisms performed
by Baptists have the sanction of Jesus, or they have
not; if they have not this sanction, all the Campbellites
in the world can not make them valid.

SECTION m.

fclR. CAMPBELL TEACHES THAT SALVATION IS ALONE TO
BE OBTAINED IN HIS RESTORED KINGDOM.

This is a point of paramount importance. Where
chr. Bap.. Can salvation be found? Mr. Campbell says:
p. 521. u Knowing that the efficacy of his blood is to

be communicated to our consciences in the very way
which God has pleased to appoint, we stagger not at the
We must be- P^^^^^^ ^f God, but flee to the sacred ordi-
li'eve that the nauce which brings the blood of Jesus in

comes in con- COntact with OUr COnScieuCCS. Without know-
tact with our ][Qp. believins: this, immersion is as empty
consciences in , i in. i

immeraion. as a blasted nut ; the shell is there, but the

BELIEF IN BAPTISMAL SALVATION NECESSARY. 135

kernel is wantiog." In this we learn that we must know
and believe that baptism brings the blood of Jesus in con-
tact with our consciences^ otherwise immersion is a blasted
nut, only a shell I Then the immersions of the Baptists
are all of no value, only blasted nuts; but by virtue of
the holy sanction of Campbellism these shells may be
made to answer the place of the genuine fruit. And as
the Campbellites claim to be the only people who know
the true design of baptism, then they must be the only
people who enjoy the benefits of the sacred ordinance.
I have already shown that they claim to be the only
people who have the ancient order of things; and as
they teach that this ancient order is essential to salva-
tion, therefore it is certain that they teach that salva
tion is alone to be obtained in their 7'estored society.

Mr. Campbell claimed to have disinterred the meaning
of the Christian institution; and he also taught that
none outside of the reformation were pleading the orig-
inal Gospel ; and as the knowledge of the design of
immersion is necessary to its validity, therefore the
Campbellites are the only people who have valid im-
mersion and salvation, or the pardon of sins.

As I have shown before, Mr. Campbell Mm. Har.,
says : " I do, indeed, contend for the restora- ^' p*
tion of the original Gospel and order of things, and do
think that no sect in Christendom has the one or the
other." Now, by this claim, as no sect but the Camp-
bellites have the original Gospel and order of things,
and this original Gospel is essential to bring Salvation
men into the only kingdom of Jesus on earth, campbeiutf^
therefore none are in this only kingdom of Jesus Society.
on earth hut the Campbellites^ and, consequently, none art

SALVATION ALONE IN CAMPBELLISM.

in a saved state hut themselves! These are some of the
high pretensions of Campbellism, of the reformation of
the nineteenth century. It has ever been the custom
of those who have placed themselves at the head of so-
called churches, or have founded new societies, to attach
saving efficacy to the Church. In fact, this is the prin-
cipal means in the hands of the Romish clergy by
which they hold their superstitious subjects in bondage.
The people are made to believe that their eternal des-
tiny is made to depend on their standing in the Church,
and they, therefore, tamely submit to their lordly rulers
for fear of the anathemas of the so-called Church. And
the Campbellite Society has inherited this pillar of
popish superstition, and made it a fundamental doctrine
of the society. They ascribe salvation alone to the Church
of Christ, instead of making it depend alone on Christ
himself. Notwithstanding all the honors which belong
to the kingdom of Jesus, that kingdom is not the Savior
of men. And it is an act of superstitious idolatry to look
to the Church instead of Jesus Christ for salvation.

And that society which arrogates to itself the power
to confer salvation through her ordinances, has assumed
one of the manifestations of Antichrist. If there was
no other proof that the Campbellite Society was in the
ranks of Antichrist, this claim alone would identify it
as one of the mystic daughters of Babylon. Mr. Camp-
bell brought this dogma from the "ruins'' of his Pedo-
baptist temple, and made it the chief corner-stone of the
reformation. It was on this false assumption of saving
efficacy in the Church that Rome arose to her mighty
power, and fulminated her bulls of excommunication
against all who dared to disregard her mandates.

THE PAPACY OF CAMPBELLISM.

137

The Church of Christ was not intended to be the
Savior, but for the concentration of Christian influence
or moral light. The candle must first be lighted and
then placed on the candlestick, not placed on the candle-
stick in order to light it. The kingdom of Jesus is the
fold for the sheep, where they are fed by the Good
Shepherd, and preserved from many dangers; the sheep
are not put in the fold to make them sheep, but because
they are sheep. But this new fold of the nineteenth
century, the reformed fold, proposes to take
goats and put them in the fold in order to beiiits bring
make sheep of them I This doctrine of 'i°°;^f" J"^^

^ ^ ^ ^ ^ the Church to

Church salvation is the veriest priestcraft, make them
and would direct the awakened sinner to the
Church for salvation instead of Jesus only.

Now, if the claims of Campbellites be true, that salva-
tion is alone to be had in their society, then it would
follow that prior to the year 1827 none have been saved
since the apostasy in the third century, because, accord-
ing to Campbellism, there was no true kingdom in which
salvation could be found. And, according to this view,
all the mighty host of martyrs who fell in this long
period, died out of the Church, and must have perished
according to the Campbellite theory. It is necessary
that this popish fallacy of salvation alone in the Church
be exposed to the view of all ; therefore, I will now
introduce, in conclusion, a few texts of Scripture to
show that salvation does not depend on church mem-
bership.

— First. Salvation is bestowed through faith; for Jesus
said, " For God so loved the world that he

1.11 c^ 1 1 Johniil: 16

gave his only begotten Son, that wnosoever — ^

138

SALVATION ALONE TN CAMPBELLTSM.

believetli in him should not perish, but have everlast-
ing life." Here everlasting life is promised to every
believer^ not to every church member.

Again: ^'He that believeth on him is not

JohniiirlS. ^ •! i

^ condemned. : l^rom this it is certain that the

sentence of condemnation is passed for want of faith, not
for want of church membership. And it is said in an-
other place, ^'Therefore, beino^ iustified by
laith, we have peace with (rod through our
Lord Jesus Christ." We are not justified by church
membership, but by faitli.

Once more : " By grace are ye saved through
faith, and that not of yourselves ; it is the gift
of God." Tt is hy grace, through faith^ and not through
the Church, that we are saved. Time would fail to speak
of all the Scriptures on this important point, as show-
ing that salvation is a personal matter, depending on the
grace of God, and is always bestowed through faith on
the adult. It is a deplorable truth that there are many
in the kingdom without the oil of grace in their hearts,
and many who "offend," who are to be gathered out of
the kingdom at the last day. Many false teachers have
crept in unawares, to spy out our liberty and try to bring
us into bondage. The human heart seems prone to em-
brace this error that salvation belongs to the Church.
This causes many nominal professors to rest easy in the
Church, though they exhibit none of the fruits of true
religion. It is very necessary to guard these points well.
I would not depreciate the Scripture claims of the Church
of Christ to be the light of the world, the salt of the
earth, and the bride of Jesus Christ. There are pecu-
liar duties and trials which now belong to the true

SELF-EXAMINATION NECESSARY.

139

Church of Jesus Christ; and there are honors and glories
in store for her which the most fertile mind has never
yet conceived. May God help us all to examine our-
selves to see whether we are in the faith, that when
Christ comes to make up his jewels on the earth, we
may be ready to go in with him to the marriage of the
Lamb. Reader, have you experienced the love of God
shed abroad in your heart by the Holy Spirit, or are you
depending on your standing in the Church for salvation?
It is the imperative duty of every true child of God to
cast his lot, not with the Campbellites, or any modern
sectj but with that persecuted people who have been
everywhere spoken against from the time of Christ until
now. Yes, we ought to unite with this people though it
costs the loss of all things earthly. May the Hol^ Spirit
direct us into all truth. Amen.

140^ CAMPBELLITE REPENTANCE.

CHAPTER VL

CAMPBELLITE REPENTANCE.

1. The Carapbellite Repentance is only a Reformation.

2. Campbellite Repentance is produced without the aid of the

Holy Spirit.

3. Campbellite Repentance is without Prayer.

4. Campbellite Repentance is without Mourning.

6. Campbellite Repentance is without godly sorrow or any acta
of devotion.

6. Campbellite Repentance begins and ends in Immersion.
SECTION I.

THE CAMPBELLITE REPENTANCE IS ONLY A REFORMA-
TION.

MR. CAMPBELL seems to have been determined
to make a radical change in the whole course of
religious teaching by his reformation. He was not will-
ing to follow the beaten path of his predecessors, but he
aimed at a complete reformation in theory and in prac-
tice. He aspired to something new and striking ; for
he says that his own efforts at reformation "introduces
Mill. Har. ^ change in the whole course of religious in-
Toi. 6, p. 351. struction, as new and striking as was the Ba-
conian philosophy when first applied to the dogmas of
the schools, founded on the oracles of Plato and Aris-
totle."

ONLY A REFORMATION.

141

Mr. Campbell did not stop at the correc- campboii has
tion of a few articles in religion, hut makes

o ' whole course

A NEW AND STRIKING CHANGE IN THE of religious

• instruction.

WHOLE COURSE OF RELIGIOUS TEACHING!
This change was as radical as the change made hy the
Bacon/ian philosophy when first applied to the dogmas of
the schools. This is the claim to have changed the
whole course, every point, of religious instruction. If
this is true, then "he is not with us on any point of
doctrine ; but he has invented a new and striking change
in all the teaching. And as he has changed all the
course of instruction, he has also changed the course of
repentance; and he has invented a "new" theory of
repentance, as foreign Trom the Bible as the dogmas of
the Platonian school. Mr. Campbell uses the word
reformation in lieu of the word repent. He says: "It
[repentance] is actual ^ceasing to do evil, and chr, sys.,
learning to do well.' This is ^repentance unto
life,^ or what is truly called reformation. Such is the
force of the command, Mlepent, every one of you.* "

It is readily admitted that all who truly repent like-
wise reform, but all who reform do not repent in the
Bible acceptation of that term. For this reason, the
word reform is not a suitable word to indicatte ^ ,

Only an out-

the change denoted by the word repent. The ward refor-
word repent denotes the exercise and change
of mind, while the word reformation denotes the external
act of turning. The repentance enjoined in Campbellism
is only the outward reformation. This is seen in his
own language, for he says: "Now, this reformation of
which we speak is the first fruit of believing, ^.^^^
and hence the first act of reformation which p. 467.

142

CAMPBELLITE REPENTANCE.

Thefisrtactof was intended in the apostolic addresses to the
rip^ntancris J^ws and Gentiles, was to be immersed in the
immersion, name of the Lord Jesus.'*

Mr. Campbell has not only changed the teaching in
regard to repentance, but he has even changed the rela-
tive order of repentance and faith as set forth in the
Bible. This will be examined in the next chapter. The
Campbellites are not satisfied with the change in the
commands themselves, but they must reform the order
of the commandments also.

In the above quoted text it is seen that in the re-
pentance^ or reformation^ of Campbellism, the first act is
immersion! The Campbellite repentance enjoins no act
or duty, either public or private, except baptism ; so the
repentance or reformation of the Campbellites is only an
outward performance. This will be further shown under
the following sections.

SECTION II

THE CAMPBELLITE REPENTANCE IS PRODUCED WITHOUT
THE AID OF THE HOLY SPIRIT.

It appears, from all the teachings of Campbellites, as
well as that of Mr. Campbell himself, that they consider
repentance entirely a work of the creature, unassisted by
the aid of the Holy Spirit, Mr. Campbell says on this
subject: "The Spirit is not promised to any persons
Chr System Christ ; it is promised only to them

p. 64. that believe in and obey him. These it actu

WITHOUT THE AID OF THE HOLY SPIRIT. 143

ally and powerfully assists in the mighty is without
struggle for eternal life. Some, indeed, ask. Do Hoiy^spint!^^
Christians need more aid to gain eternal life
than sinners do to become Christians ? Is not the work
of conversion a more difficult work than sanctification ?
Hence they contend more for the work of the Spirit in
conversion than for the work of the Spirit in sanctifi-
cation. This, indeed, is a mistaken view of the matter."
So, with the Campbellites, it is a mistaken view that
sinners need the aid of the Holy Spirit in conversion.
And it is here stated that the Spirit is not promised to
any persons out of Christy to any unbaptized persons ;
and as repentance is prior to immersion, therefore there
can be no aid of the Spirit in repentance. Then we find
that the repentance of Campbellism is entirely a human .
work, without even the aid of the Holy Spirit at all.
In conversion men are said to be born of the Spirit :
" So is every one that is born of the Spirit.'*
When one is horn of the Spirit^ he certainly
is aided hy the Spirit,

The Campbellites seem to want all the honor of the
conversion of sinners to themselves, and to do this they
must exclude the Holy Spirit from the work. Here is
the language of Mr. Campbell on this point. He says :

Christians must learn that the conversion of mui. Ear.,
the world is the honorable emplovment to Series,

* vol. 1, p. 271.

which the Lord has called them ; and that

.1 1 .1 Til /> 1 • has all

they may nave the whole honor of this great the honor ot
work, he has sent neither apostles, prophets, conversiou.
nor angels to assist them since he established the Church
in the world."

Yes, the Campbellites claim " the whole honor " OF

144

CAMPBELLITE REPENTANCE.

THE CONVERSION OF THE WORLD; therefore they will not
admit the Holy Spirit to a part in this work ! We learn
from the Savior that the Holy Spirit is given to them
that ask God for his assistance. Listen : " If ye then,
being evil, know how to give good gifts to
your children, how much more shall your
heavenly Father give the Holy Spirit to them that ask
him." This is the promise of the Holy Spirit to them
that ask hirriy not merely to the baptized.

And again: the Spirit is the agent to wield the sword,
the word of God, in the conversion of sinners ; and, there-
fore, as the Holy Spirit slays the sinner by the word,
then he aids in that great work. Again it is said :
" Then hath God also to the Gentiles granted
repentance unto life." And again : " If God
peradventure will give them repentance to the
acknowledging of the truth," and that Esau
Heb. xii:i7. " found no placc for repentance, though lie
Aid of the sought it carefully with tears." Do these
Spirit neces- passages teach that the repentance of the
sary. Bible is a work without divine assistance,

without the aid of the Holy Spirit? God ^ran^s and
yiues repentance to those who seek him with the whole
heart. They are aided by the Holy Spirit even in re-
pentance, and that repentance which is unaided by the
Spirit of God is not unto life. The Campbellite repeii-:-
ance is without the aid of the Spirit, therefore the re-
pentance of the Campbellites is not unto Ufs,

BEPENTANCE WITHOUT PRAYER.

145

SECTION III.

THE CAMPBELLITE REPENTANCE IS WITHOUT PRATER.

The Campbellites sometimes talk of a repentance be-
tween faith and baptism, but they have never been able
to tell of what it consists. Mr. Campbell says: "And
here it is worthy of notice, that the Apostles, ^.^^
in all their speeches and replies to interroga- Extra, No. i,
tories, never commanded an inquirer to pray, ^' ^'
read, or sing as preliminary to coming; but Without
always commanded and proclaimed immersion ^^*^®^*
as the first duty to be done after a belief of the testi-
mony." Here is the testimony that the repentance of
Campbellism is entirely destitute of prayer. The sinner
must not even pmy, read^ or sing before immersion !
Again: in an article written by one Mr. Winans, and in-
dorsed by Mr. Campbell, it is said, "That in
the kingdom of (rod there are two institu- vol. 5, p. 8i.
tions appointed for the remission of sins — the r^^^ unbap-
first, (baptism,) for the benefit of aliens : the tized not to
second, (petition,) for the benefit of subjects.
That no apostle, nor other inspired teacher, or, to speak
after the manner of men, that no ofScer of God's gov-
ernment ever directed an alien to the latter institution ;
(petition or prayer) ; nor did they ever direct a subject
to the former institution (baptism) ; they uniformly di-
rected aliens (unbaptized persons) to be baptized, and
subjects (baptized persons) to petition." Here Mr.
Campbell, indorsing the writer, says that no inspired

TEACHER EVER DIRECTED AN UNBAPTIZED PERSON TO

PRAY ! Now, if he had said that no Camphellite ever
directed the unhaptized to pray^ he would have come

146

CAMPBELLITE REPENTANCE.

much nearer to the truth in the case. Then it is abso-
lutely certain that the repentance of the Campbellites is
without prayer. But a repentance which is destitute ol
prayer is not the repentance of the Bible ; therefore,
the Campbellite repentance is not the repentance of the
Bible. But is it the duty of unbaptized persons to
Liikexviii: pray? Jcsus Said that ''the publican, stand-
ing afar off, would not lift up so much as his
eyes unto heaven, but smote upon his breast, saying,
God be merciful to me a sinner." Yes, thisi

Sinners did ^

pray. The ''sinner" went down from the temple "justi-
pubhcan. ^^(j " {^i answcr to prayer, though he had not
been baptized. This is the word of Jesus Christ against
that of the Campbellites. Let God be true, if it makes
every man a liar. And also the thief, a sinner^ an un-
baptized person, prayed acceptably; for it is said of him.
Luke xxiii: ^'And he Said unto Jesus, Lord, remember me
42, 43. when thou comest into thy kingdom. And

Jesus said unto him, Verily I say unto thee, to-day thou
shalt be with me in paradise." If Campbellites are right
The dying discarding prayer from their reformed re-
thief, pentance, then the dying Savior would have
answered differently, and told the thief that it was not
lawful for the unbaptized to pray; but as he answered
the prayer of the thief favorably, then it follows that it
was right for him to pray ; and if it was right for the
thief to pray, then it is right for any other sinner to
pray for mercy. I call attention to the memorable day
of Pentecost, to the language of Peter himself. Peter
said in his sermon: "And it shall come to
pass that whosoever shall call on the name
of the Lord shall be saved." This prediction of the

BIBLE REPENTANCE REQUIRES PRAYER 147

prophet Joel was now fulfilled, that whosoever shall cali
on the name of the Lord shall he saved. The Peter made
prayer of faith is calling on the name of the ^^^y Qf ^j^^
Lord J therefore^ salvation was offered in an- unbaptized.
swer to prayer^ even on the day of Pentecost, The Camp-
bellites do not inform the people in their preaching that
jprayer for salvation was enjoined on the unbaptized on
the day of Pentecost. Again : an angel from heaven,
sent in answer to the prayer of an unbaptized person,
said to Cornelius: "Thy prayers and thine

Acts X : \.

alms are come up as a memorial before God."
This messenger from heaven tells an unbap- The prayui
tized man that his prayers had reached heaven; was helrd be^
and in the face of all this, the Bethany Re- f^^*®

T 1 1 1 1 • 1 baptized.

former contradicts the angel by denying the
right of the unbaptized to pray at all I There is no
duty more clearly and forcibly set forth in the Bible
than that all men every-where ought to pray to God. I
have now given the testimony of Jesus Christ, of Peter,
and of the angel, that the prayer of the unbaptized is
pleasing to God; and if the Campbellites will not hear
them, neither will they be persuaded though one rose
from the dead. Yet, with this flood of light on this
subject, Mr. Campbell says: "As well, as chy. Res.,
reasonably might you pray for loaves from p-^*^.
heaven, or manna, because Israel eat it in the desert, as
to pray for pardon, while you refuse the remission of
your sins by immersion." Hear it: As

*' No prayei

WELL, AS REASONABLY MIGHT YOU PRAY before iin-

FOR LOAVES FROM HEAVEN, AS TO PRAY FOR

PARDON BEFORE IMMERSION 1 Is not this reformation f
Reformed repentance without prayer I

148

CAMPBELLITE REPENTANCE.

But it has been hinted that the " Disciples " have
changed on this point, and are now sound on repentance.
Brother Jeter, in his Gamphellum Examined^ intimated
that the Campbellites had changed for the better on this
point ; but Mr. Lard, indorsed hy Campbell^ corrects the
mistake of Brother Jeter thus : " We assert now, as we
Lard's Ke- ^^^^ ^^^^ donc, that there is not one passage
view af Jeter, in the Bible which, during the reign of Christ,
makes it the duty of an unbaptized person to
of the duty of praj. Mr. Jeter is greatly mistaken if he
sinners to gupposes that we chcrish not this as a capital

pray a capital , , .

item in the item. >i< We do Say, with singular

reformation, g^jpijasig^ that it is TiOc the duty of the sinner,
the unbaptized, to pray for the remission of his sins; that
it is not made his duty to do so by the Bible, not even by
implication.'*

This last edition of Campbellism was published in
1857, by the direction of Mr. Campbell. Will any of
our reunion " brethren say that Campbellism has im-
proved on the article of prayer ? Yes, modern Camp-
bellism, as well as at the beginning, makes the denial of
the duty of the sinner to pray a capital item^^ in the
reformation ; and those who teach the sinner to pray are
denominated " blind guides," and the practice is re-
Lard's Re- garded, " Of all the gross and fatal delusions
view, p. 174. ^£ Protestants, there are few we can deem

To teach the , . mi • • • i •

sinners to worsc than this. Then it is a capital item
and^fatau^iu^ reformation to restrain the sinner from

sion. prayer. I have shown that the Campbellite

repentance is wholly destitute of prayer. Any repent-
ance destitute of prayer is not the repentance of the
Bible; therefore the Campbellite repentance is not the

WITHOUT MOURNING fon sm.

149

Bible repentance, Jesus says, they that ask shall receive,
they that seek shall find, and to them that knock it shall
be opened. Let us obey God rather than man.

SECTION IV.

THE CAMPBELLITE REPENTANCE IS WITHOUT MOURNING
ON THE ACCOUNT OF SIN.

This improved repentance is altogether without mourn-
ing for sin ; in fact, the reformed preachers make a great
deal of sport of the practice of mourning on the accouiu
of sin. They inherited this practice of scoffing at the
penitence of the mourner from their father and founder,
Mr. Campbell. He scoffs thus : " Is there knowledge,
faith, or repentance in a mourning-bench, an ^.^^
anxious-board, a sheaf of straw, or an altar of New series'
wood ? Is there light, or love, or piety in ^' ^*
noise, and tumult, and shouting. * ^i: ^ ecoffsT/^the
And do they not use many prayers, sing mourner's
many songs, and hold many meetings for the
illumination of those who wish to be converted? All
this and much more may be conceded, and yet the
theory and the practice are without warrant, or favor, or
support from the oracles of reason, of law, or of Gospel."
This is only a sample out of the many scoffs found in
the pages of the reformation against mourning. The
great hue and cry of the reformers is against the "mourn-
er's-bench'* practice as the sum of all delusions, if not
of villainies; they ask for the Bible authority for the

150 CAMPBELLITE REPENTANCE.

bench! This is the poorest sophistry in the world.
With the same show of common sense, we could ridicule
the doctrine of the reformation on the ground that the
disciples of Mr. Campbell use benches to sit on in the
congregation. We could call aloud on the Campbellites
for the Bible authority/ for the bench, and ask, " Is there
knowledge, faith, or repentance in a bench?" Again:
the Campbellites in the country sometimes have pegs
driven into the trees to tie their horses while at worship.
Now, with the same propriety that they make such an
ado about the mourner's bench, we could brand them
with superstition for following a custom so foreign from
the Bible. We could then challenge all the champions
of Campbellism to the defense of the scripturality of the
campbeiiite P^gs ! As to houscs of worship, pulpits for
sophistry. preachers, benches, etc., there is no Bible
warrant for any of them ; neither are they a part of the
Gospel institution. But, to come at the point of differ-
ence between us, every person of common perception must
know that it is not the bench which is so obnoxious to
Campbeiiite wrath, but it is the practice of mourning
which they hate. Now, when the question is thus
stripped of its sophistry, we may ask. Is mourning on the
account of sin a Bible practice? Or is mourning en-
joined on the sinner? We afl&rm that it is the duty of
sinners to mourn ; and it matters little whether the
mourner is on a bench, stool, chair, straw, the earth, or
the floor, so his heart is deeply humbled in the sight of
God.

In the old dispensation, it was the duty of nations as well
as individuals to mourn because of sin ; and it was not only
the custom, but it was the positive command of God him-

MOURNING A BIBLE DUTY ENJOINED. 151

self. Hear ye him : " Therefore also now, saith the
Lord, turn ye even to me with all your heart, joeiii:i2.
and with fasting and with weeping, and with God requires
mourning." In turning to God, or repenting^ mourning,
it was commanded that it should be done with weeping
and mourning^ and that repentance which is destitute of
mourning is not the repentance of the Bible. Did the
Savior do away with the necessity for mourning when
he came into the world? No, for he said, " Blessed are
they that mourn, for they shall be comforted."
It IS here clearly implied that those who do
not mourn are not blessed with this peculiar blessing;
then mourning is a duty even in the New Testament dis-
pensation.

The Apostle James says: ^' Draw nigh to jamesiT:^
God, and he will draw nigh to you. Cleanse ^o.
your hands, ye sinners, and purify your hearts, ye
double-minded. Be afflicted, and mourn, and weep ; let
your laughter be turned to mourning, and your God com-
joy into heaviness. Humble yourselves in™*""^^

• sinner to

the sight of God, and he shall lift you up."mourn.
This is the Apostolic command to " sinners,^ ^ unhap-
tized persons^ in the New Testament dispensation^ to
MOURN AND WEEP, while humbling themselves in the sight
of God. And still, in the face of truth, Campbellites,
professed Christians, will mock at the cries and tears
of the mottrners! Far better that a millstone were
hanged about our neck than to offend one of these pen-
itent ones that believe in Jesus.

But how strange the infatuation that prompted Mr.
Campbell to use the following scoff in regard ^^^^
to the practice of mourning ! He says : " Even toI. 5, p. o»?

152

OAMPBELLITJJ REPENTANCiS.

the English Baptists in America have got up Meth
odistic camp-meetings, anxious seats, mourning benches,
clerical intercessions, and all the paraphernalia of
Scoff of Mr. passion-stirring operations; shouting, as if
JhT^'prLice w^r® asleep; swooning, fainting, and

of mourning, metaphysical convulsions, as if God were to
be compelled, by the vehemence of preachers and hearers,
to have some sort of new mercy upon them.'* This is,
no doubt, an overdrawn picture so far as Baptists are
concerned. I am no apologist for mere animal excite-
ment; neither are the Baptists, as a denomination, liable
to the charges preferred in the above quotation. I am
confident that the same spirit which dictated the above
would have found fault with the proceedings on the day
of Pentecost, and would have said, These men are full
of new wine." And the same spirit of moehery would
have said to the angels who announced the birth of
Christ with shouting " Glory to God in the highest,"
you are " shouting as if God were asleep ! "

Again: Paul, stating the results of Gospel teaching,
says : " And thus are the secrets of his heart made man-
ifest, and so, falling down on his face, he will worship
God, and report that God is in you of a truth." This
falling down under the preaching of the Gospel is very
offensive to the Campbellites ; there are no such results
under their reformed preaching^ and they do not love to
see falling down, mourning^ and hear shouting^ as if God
were asleep I The sinner, falling on his face to worship
How long before baptism, was a mourner. The
does the Bible question is tauntingly asked, **How long

reauire the , . on xtr u

■inner to must a Sinner mourn? We would answer,
mourn? ^y^q j^y^ jg g^^g^j abroad in hit

NO GOBLt SORROW.

153

heart by the Holy Spirit which is given to him when he
believes in his heart that God hath raised the Lord
Jesus from the dead.

No one can believe in his heart before he repents ;
this will be treated in the next chapter.

We have now seen that the Campbellite repentance
is without mourning. The Bible repentance requires
mourning, therefore the Campbellite repentance is not
the repentance of the Bible.

SECTION V.

CAMPBELLITE REPENTANCE IS WITHOUT GODLY SORROW
OR ACTS OP DEVOTION.

In examining this reformed cut-and-dried repentance
by the light of Mr. Campbell himself, we discover that
it is destitute of godli/ sorrow. Mr. Campbell ^^j^^. gy^^
says : " Speak we of * a godly sorrow ? * No ; 255.
this is not to be expected from unconverted No godly 8or-
and ungodly persons." And as godly sorrow
is necessary to work repentance unto salvation," it is
certainly necessary for the sinner to exercise that sorrow.
We read of but two kinds of sorrow in the Bible, " godly
sorrow" and "the sorrow of the world." And Paul
says that "godly sorrow worketh repentance 2Cor. vii:io.
to salvation not to be repented of; but the BiWe repent-
sorrow of the world worketh death." The ance requirea

Campbellite repentance, according to Camp-
bell, has no godly sorrow; then, if it has sorrow at all,

154

CAMPBELLITE REPENTANCE

it must be the sorrow of the world which worJceth death.
What an ungodly repentance which is without godly
sorrow ! Not only so, but this bare skeleton of reformed
repentance is also destitute of any act of devotion except
immersion. Here it is, from Mr. Camnbell. He says:
chr. Bap., p. ' the ancient Gospel, it was first a belief in

Jesus; next, immersion; then, forgiveness;
then, peace with God; then, joy in the Holy Spirit."

The Campbellite order is always faith, repent-

Immersion ^ ^ ^ ./ ^ 7

the first act ance, and immersion; repentance between faith
ofiepentance baptism; but here Mr. Campbell says
belief in Jesus ; next, immersion — leaving no room for
repentance at all. Campbellites talk of repentance, but
in what does it consist? The Reformation leaves no
room for acts or fruits of repentance prior to immersion !

Ohr. Bap., Again: Mr. Campbell says, ''No prayers,
P' songs of praise, no acts of devotion, in the

new economy, are enjoined on the unhaptized.^^ Accord-
ing to this, the reformed repentance has no prayers, no

No prayers, ACTS OF DEVOTION Connected with it ! A
no acts of repentance without acts of devotion is not

devotion i° , ^ in. . . ,

Campbellite unto lite ; the Campbellite repentance is with-
repentance. ^^^g dcvotion, therefore the repentance

of Campbellism is not unto life. John the Baptist re-
quired the " fruits " of repentance prior to baptism, and
rejected some from his baptism for want of these fruits.
What were these fruits but acts of devotion I Camp-
bellism sets forth a repentance without godly sorrow or
acts of devotion as the repentance of the Bible !

Here is one more text to show that OanA^beH's re-
formed repentance is only in name, and not in substance.
Mr. Campbell says : " Consequently, in order to baptism,

IMMERSION THE WHOLE OF REPENTANCE. 155

nothing is to be asked for but a cordial Miii. Ear.,
avowal of faith in Jesus of Nazareth, as the ^' P'
Messiah the Son of God." Campbell asks no prayers^ no
mourning^ and no devotion before immersion ; then the
Campbellite repentance is destitute of devotion, and is,
therefore, not the repentance of the Bible. But in
coming to Grod, Paul taught the necessity of devotion ;
for he instructed sinners that they should seek the
Lord, if haply they might feel after him, and ^^.^g . o-.
find him, thouoih he be not far from every one

, n 1 • . Baptism the

of US." But it seems that all this seeking^ first act of
knocking^ asking, and feeling after God, on the
part of the inquirer, is foolishness to a Campbellite ; but
it is the wisdom of God that demands all this.

'section VI.

CAMPBELLITE REPENTANCE BEGINS AND ENDS IN IM-
MERSION.

We have shown in the former sections, by Mr. Camp-
bell himself, that the repentance of the so-called refor-
mation is merely an outward reform, produced without
the aid of the Holy Spirit, without prayer, loithout mourn-
ing, without godly sorrow, and without any act of devotion
whatever,

I will close this chapter by showing that Campbellite
repentance consists alone in being immersed, or it hegitn
and ends in immersion. It has already been shown in
this chapter that Mr. Campbell used the words repent-

156

OAMPBELLITE REPENTANCE.

ance and reformation as synonymous to denote the samd
change, and also that the " first act of reformation [or

CLr. Bap., repentance] which was intended in the apos-
^' tolic addresses to the Jews and Gentiles, waa

to be immersed in the name of the Lord Jesus.** This
shows clearly that the first act of Campbellite repentance
is immersion; and I will here introduce another text from
Mr. Campbell, showing that immersion is the consummat-
ing or closing act of repentance ; for Mr. Campbell says,
chr. System. " The change which is consummated by immer-
^' ^* sion is sometimes called in sacred style ^ heing

Immersion quickened or ' made alive^^ ^ parsing from
mating act of death to life^ ^ heing horn again^ ^having risen
repentance, y^ith Christ ^ turning to the Lord^ * heing en-
lightenedf* ^ conversion,^ ^reconciliation,^ ^repentance unto
life,*^ This quotation shows, in addition to a multitude
of other benefits, that Mr. Campbell makes immersion the
consummating act of repentance unto life. It is now seen
that this reformed repentance hegins land ends in the act of
immeriion! But is there nothing in repentance, or turn-
ing to the Lord, except immersion? It seems not, if
Mr. Campbell is correct, for he says : " Hence, neither

Mill. Har., Playing, singing, reading, repenting, sorrow-
Bx^ra No. 1, j^g^ rcsolving, nor waiting to do better, was
the converting act. Immersion alone was that
aione'repent^ ^ct of tuming to God.*' Ycs, Mr. Campbell

ance. g^yg THAT IMMERSION ALONE WAS THAT ACT

OF TURNING TO GoD ! From the testimony brought to
bear, it is now evident that immersion is the beginning
and consummating act of Campbellite repentance, and
tbat immersion alone is that act of repentance or turning
to God. It is now infallibly certain that the repentance

IMMERSION THE WHOLE OF REPENTANCE. 157

t>( Campbellism is not the repentance of the Bible ; and
as the Savior declares that " except ye repent, ye shall
all likewise perish," therefore all who depend ^ ^ ^ ^ ^
on the repentance of Campbellism must un-
doubtedly perish. It is very true that the Campbellites,
like ancient Israel, " have a zeal of Grod, but not accord-
ing to knowledge : for they, beiner ignorant of

n • 1,. ^ • if w Romex:2. 3.

(rod s righteousness, and going about to es-
tablish their own righteousness, have not submitted them-
selves unto the righteousness of Grod.'*

May God grant to these deluded people repentance
unto life, is our prayer. Amen.

158

CAMPBELLITE FAITH.

CHAPTER VII.

CAMPBELLITE FAITH.

1. Mr. Campbell has inverted the order of Repentance and Faith.

2. The Campbellite Faith is a mere dead faith, such as may be

possessed by devils and wicked men.

3. Campbellite Faith is produced without Divine assistance.

4. Campbellite Faith is destitute of the love of God, and does not

purify the heart.

SECTION I.

MR. CAMPBELL HAS INVERTED THE ORDER OP REPENT-
ANCE AND FAITH.

AS Mr. Campbell professed to have changed, by his
reformation, the whole course of religious instruc-
tion, therefore he must have changed the instruction
concerning faith as well as all other points. God has
authorized no one to change neither his teaching nor the
order of his commandments. God has not

The order of , . i • i i i • i i ^

the laws of givcn US his laws by which we are to be
Christ unai- p;overned, but he has also laid down the order

terable. ^

in which these laws are to be observed by his
children. The violation of the order of the laws of Jesus
Christ is disobedience to those laws as much as to violate
any one commandment. All legal proceedings, whether
human or divine, are null and void unless the order in
their administration is strictly observed. For example,

INVERSION OF REPENTANCE AND FAITH. 159

a man is charged with murder, and the administrators of
the law first execute the accused, and proceed backward
with the form of trial, and then claim to have observed
the law. Now, would not these administrators be mur-
derers themselves? Now, if the proper order in the ad-
ministration of human laws is so important, how much
more so in the administration of divine laws.

The Campbellites often charge the Pedobaptists with
rebellion against Grod, because they have changed the
order of faith and baptism^ while they themselves are
equally guilty in changing the order of repentance and
faith. The Campbellite thirst for reform is so great
that they seem to be satisfied with nothing in theology
as they found it, but are determined to have a radical
change.

But here is the Campbellite order from the author of
this system himself. He says : " The items ^.^^
of redemption" are, on man's part, 1st. New series,
Faith in the person, office, and character of ^' ^'
Christ with special reference to his death as a sin-ofier-
ing ; 2d. Repentance ; 3d. Baptism. Then are we in
covenant with God through the mediator." Campbeira
The Campbellites seem more united upon this
order in the reformation than upon any other item.
They all proclaim faith and repentance in perfect har-
mony in regard to this order, though they may be as
wide as the poles apart on other points. Again : Mr.
Campbell states the order thus : These terms chy., Res.,
are. Fact, Testimony, Faith, Repentance, Ref- p-
ormation, Bath of Regeneration, New Birth, Renewing
of the Holy Spirit, Newness of Life."

We might increase the list of quotations to the same

160

CAMPBELLITE FAITH.

eflfect, but it is unnecessary, as the Campbellites all fol*
low Mr. Campbell in making faith precede repentance in
their reformed plan of salvation. But the order of Jesus
Christ is, "Repent ye, and believe the Gos-
pel.". The Campbellites object to this order,
and they reform it by saying, "Believe the Gospel and
repent." It is true, that " he that cometh to
God must believe that he is, and that he is a
rewarder of them that diligently seek him." But even
devils and wicked men may believe this, and yet not
be in possession of the "faith which work-
eth by love " and purifies the heart. The
Campbellites have failed to distinguish that faith or be-
lief which wicked men and devils may entertain, and
which -is necessary to coming to God, from that faith
that hrings justif cation, purifies the heart, and works by
love. They are, therefore, content with a mere persua-
sion that the Gospel is true. The Bible requires that
faith which follows repentance as necessary to salvation
and baptism.

The faith which the saints enjoy is said to

Acts XV : 9.

purify the heart; and as the purification of
the heart always follows repentance, so this purifying
faith always follows repentance. Then, all have pure
hearts who possess this faith which follows repentance.
But if all have pure hearts who possess this Campbellite
faith, which is independent of repentance, then wicked
men and devik would have pure hearts, for they are per-
suaded that the Gospel is true! Again we refer to
heaven's order. Jesus said in his preaching,
"Repent ye, and believe the Gospel." Did
the Savior understand his own order, or did he speak at

BIBLE ORDER OF REPENTANCE, ETC. 161

random? The Campbellites never preach the order of
JesuSj which is, Repent^ and believe the Gospel, This in
itself ought to be sufficient to condemn Campbellites as
false teachers. Again the Redeemer said:
(^For John came unto you in the way of right-
eousness, and ye believed him not ; but the publicans and
harlots believed him; and ye, when ye had seen it, re-
pented not afterward that ye might believe hinaj^ Here
the Savior tauo;ht repentance in order to faith,

■'■ , J t Repentance

even to those who believed that God was the in order to
rewarder of them that diligently sought him.
Now, as none will deny that the Savior was right in
requiring repentance in order to faith, therefore the
Campbellites are wrong and false teachevs for inverting
the order of Christ's commandments. The Apostle Paul
was operating under the great commission. How did he
understand the order? Did he preach the Campbellite
order of faith and repentance^ No; for he says con-
cerning his preaching: "Testifying both to

the Jews, and also to the Greeks, repentance ~

toward God, and faith toward our Lord Jesus
Christ." Did Paul preach the order of heaven"^
If so, then the Campbellites are wrong, and as concerning
faith have made shipwreck. Once more ; Paul alludes
to the same order, and says : " Not laying
again the foundation of repentance from dead
works and faith toward God." Thus we have the Gospel
order of repentance and faith frequently laid down in
the Bible; but Mr. Campbell's reformed order is not once
found in the book of God. I am confident that this de-
lusion of Campbellism is as fatal to- the interests of
Christianity as the change made in putting baptism prior

162

eAMPBELLITE FAITH.

to faith. What popish presumption I for those who pro-
fess with their lips reverence for the Bible, and ^.t the
same time change the order of its requirements. This
is reformation hy force I

SECTION II.

THE CAMPBELLITE FAITH IS A MERE DEAD FAITH, SUCH
AS MAY BE POSSESSED BY DEVILS AND WICKED MEN.

The Campbellites often ask, in fancied triumph, " How
can one repent before he believes?'* " Can a man repent
before he is heard of Christ, or the plan of salvation?"
At this point the disciples of Mr. Campbell usually mis-
represent all who will not adopt their reformed order of
the commandments. We know of none who teach that
sinners must repent before they hear of Jesus Christ
or believe that God exists ; yet the Campbellites thus
represent others. Before one repents, he must know
something of the character of Grod and of his own con-
dition as a sinner. In fact, he must believe that God is,
and that he is a rewarder of those who diligently seek
him. The sinner may believe this, and still be destitute
of faith with the heart by which a man is justified.

James ii: Wickcd mcu and devils believe and trem-

20. ble but this " faith without works is dead."

From this we discover that the belief before repent-
ance is nothing more than a dead faith. It is not with
the heart. That the living or justifying faith must fol-
low or come after repentance is evident from the follow-

IT IS A MERE DEAD FAITH.

163

Ing reasons: 1. Because ihh justifying faitli^ as I have
already show d, pwri/ies the heart, Peter says:
^' And God, which knoweth the hearts, bear
them witness, giving them the Holy Grhost, ^^^^
even as he did unto us ; and put no difference purify the
between us and them, purifying their hearts
by faith/* And, as all will admit that this purifying
faith must come after repentance, or, which is the same,
that the purification of heart comes after repentance,
therefore the Campbellites are wrong in acting on
a faith which is obtained independent of repentance.
Thus we see that the Campbellites act on a faith that
does not purify the heart ; it is, therefore, a dead faith.
2, This faith of which we speak worketh by Gal. v: 6.
love;" and as all sinners before repentance do j^^g
not love, but hate God, therefore this loving love to God.
faith must of necessity come after repentance. But Camp-
bellites act on a faith without lovCj therefore theirs is a
dead faith. 3. This faith of which we speak is with the
heart. Phillip said to the eunuch, " If thou
believest with all thy heart, thou mayest." -----^^
All ought to know that the iinpenitent do not believe iu
Christ with all the heart or the affections. They must re-
pent of th«ir hard heart first ; therefore, this heart faith
must come after repentance. 4. This justifying faith is
in Christ. Peter said : --t^o him give all the prophets
witness, that through his name whosoever be- * , . o
lieveth in him shall receive the remission of

— Campbeilito

sins." But before repentance no man can be- faith is not u.
lieve in him^ in Jesus Christ. For this faith
in him implies trust also, which is after repentance :
therefore, this faith in Christ must come after repent

164

CAMPBELLITE FAITH.

ance. That man who is in rebellion against his rightful
king, and hating him with all the rancor of a wicked
heart, can not believe in that Mng^ though he believes
that he exist, till he repents of his conduct; then, and
not till then, can he believe in him. And, likewise, we
who are in rebellion against our rightful King, and
hating him with cruel hatred, can not believe in him till
we repent of our sins and rebellion. So the faith that
is prior to repentance is not in Christy therefore it is
certain that the faith that is in Christ must come after
repentance. The Campbellites act on that faith that is
before and independent of repentance, and is not in
Christ; therefore the Campbellite faith is not the living
but the dead faith. 5. This faith of which we speak is
said to justify; for Paul says, ^' Therefore, being justified

Rom. v: I. by faith, we have peace with God through our
The Bible 1^0^^ Jcsus Christ.'' And as justification al-
faith justifies, ^ays comes after repentance, therefore this
justifying faith always comes after repentance. The
Campbellites only have that character of faith which
comes before and is independent of repentance ; there-
fore the Campbellites have not the living and justifying
faith^ but only a dead faith, 6. Every true believer is

ijohnv 1 ^^^^ ^ John says, "(fi^ho soever be-

- lieveth that Jesus is the Christ is born of

Bible faith - -

secures the God."^) And as uonc are born of God before
new birth. repentance, therefore the faith which insures
the new birth must come after repentance ; but as the
Campbellites have only that faith which is independent
of repentance, therefore they have not that living faith
that secures the new birth, but only a dead faith. But
the question is asked by the Campbellites, If faith is

ONLY A DEAD FAITH.

165

predicated on testimony or evidence, what more testi-
mony can one have after than before repentance?" We
answer that he has the testimony of the love ^ ^
of God shed abroad " in Ms heart hy the Holy
Spirit. Justifying faith is not predicated on the testi-
mony of the word alone^ though it comes by hearing.
That evidence" of faith which is in the hearty or loith
the hearty is produced by the Holy Spirit, and is the love
of God. And this is the witness in the believer : ({He
that believeth on the Son of Grod hath the . I

, ,^ _ John v: 10.

witness in himself," and *Uhe Spirit itself j^q^' y^^^^^^^^^
beareth witness with our spirit, that we are ^

^ ... Bible faith is

the children of Grod.'I From this it is clear predicated on
that the true believer has not only the witness
of the word, but also the witness of the Spirit in himself.
Then it is a truth fully made out, that the faith predi-
cated on both the witness of the word and of the Spirit
in the heart, must come after, and is the fruit of repent-
ance. But the Campbellite faith is predicated on the
word alone, and that misapplied, and has no internal
evidence in the heart ; therefore, the Campbellite faith is
not the living but the dead faith.

In the above Scriptures we see clearly the reasons
why Jesus preached repentance in order to faith; but,
whether we are able to see the reasons or not, it is cer-
tain that the Campbellites are grossly wrong, because
they have inverted the order of Jesus Christ. To show
that we are not mistaken in regard to the Campbellites
acting on a faith no better in degree or kind than that
possessed by wicked men, and even devils, we will give
some texts from the Reformer himself. Mr. Campbell
says: "Faith, then, is just the belief or the persuasion

166

CAMPBELLITl: FAITH.

chr. Bap., that the Gospel is true, which persuasion
^' * * comes by hearing, perceiving, or understand
ing what the Holy Spirit imparts or teaches concerning
the Lord Jesus."

This Gampbellite faith does not concern the heart ; it
is the mere persuasion that the Gospel is true ! The
devils have this persuasion, and yet they hate Jesu!=(
Christ.

Chr. Bap., But again, Mr. Campbell says : " Now be
p. 466. [I known to all men, that so soon as any one

is convinced, or knows certainly that God will forgive sin-
ners all offenses, and accept them through the mediation
of Jesus Christ, upon their submission to the government
of the Messiah, then that person has the faith or belief
which the Gospel proclaims; and upon personal applica-
tion of that individual for pardon and acceptance, then,
through immersion, into the name of the Lord Jesus, re-
mission of sins is granted." Mr. Campbell here presents a
hithnot with the hearty with no " witness in himself," but
altogether independent of repentance as the faith of the

Campbell's Grospcl. Just SO soon as any one is convinced
faith only a or certainly knows the facts of the Gospel, he has
the Gospel the faith or belief which the Gospel requires!
facts. rpijjg ig ^ije g^Q^ of Campbellite faith. None

will admit that the sinner can be a child of God with-
out repentance ; but John says, Whosoever believeth
that Jesus is the Christ is born of God; " and if there
is no other faith required than that which comes prior
to repentance, then one may be born of God before
repentance ; but as none are born of God without repent-
ance, then this faith, which insures the new birth, is after
repentance.

PRODUCED WITHOUT DIVINE ASSISTANCE. 167

Once more: It is said by Christ himself, '^He that
bdieveth on the Son hath everlastino; life;'^

, , . 7./* -I . Johnfii:36.

and as everlasting life does not commence m — - — "
the soul till after repentance, therefore this faith which
insures everlasting life must come after repentance. We
would not be understood as teaching that repentance and
faith are distinct and independent the one from the other,
but it is evident that there can be no true repentance
without faith as the result, and there can be no faith
with the heart without having been preceded by true
repentance. Then we understand that true Repentance
repentance and faith vnth the heart are insep- and faith in-
arable the one from the other, though, ia
point of order, repentance always stands first in the
Bible.

SECTION IIL

CAMPBELLITE FAITH IS PRODUCED WITHOUT DIVINE

ASSISTANCE.

As I have already shown, Mr. Campbell contends that
the Christians are to have all the honor of the conversion
of the world; and if the Campbellites were to admit any
divine assistance to be present in the work, then they
could not merit all the honor of this great work them-
selves. On the subject of assistance, Mr. Campbell says :
Assistance to believe I This is a metaphysical gar.,
dream. How can a person be assisted to believe? vol. 2, p. 398.
What sort of help, and how much is wanting? Assist-
ance to believe must be either to create in a man a power
which he had not before, or to repair a broken power.''

168

CAMPBELLITE FAITH.

Theyaskno "^^^^ shows that the Campbellites ask and
assistance to think they need no assistance from God or
believe. ^-j^^ Holj Spirit in the matter of faith. They
believe in the same way that they believe any other
well-authenticated fact in history. With their views,
how foolish to the Campbellites must be the prayer of
the disciples, when they said, ^' Lord, increase

Luke xvii: 5. r»«i»> ii i n t\ ^

our faith; and also the statement or Jraul,

Rom.xii:3. ^^^^ q_^^ ^^^^ ^^^|^ ^^^^^

measure of faith." If they could not be assisted, why
did they ask for help ? But Mr. Campbell says that
assistance to believe must he either to create in man a
power which he had not hefore^ or to repair a broken
'power! Thus Mr. Campbell sports at the idea of any
moral improvement by the exercise of faith. Mr. Camp-
bell ought to have known that, instead of creating or
mending one only of the moral powers of man in con-
version, the whole spiritual man must be recreated^ ren-
ovated^ or born again by that mighty power which raised
Jesus from the dead. Paul says : " For we

Epb. ii: 10. . . . .

are his workmanship, created in Christ Jesus
creation by uuto good works, which God hath before or-
faith. dained that we should walk in them." Then,

instead of mending or patching up the spiritual man in
conversion, the sinner must be created anew in
Christ Jesus. And of this new creation the Apostle
2 Cor Y-17 ^^y^- "Therefore, if any man be in Christ, he
All things ^ creature; old things are passed away;
new to the bchold, all things are become new." Thus
true believer, ^j^^ Apostle represents the mighty change
wrought through faith as a new creation in which old
things are passed away and all became new. But Camp-

IT IS WITHOUT DIVINE ASSISTANCE.

1G9

bellism has a so-called faith obtained without repentance^
with prayer^ without divine assistance^ and that produces no
moral change in the spiritual man ! Such is not the Jaith
that overcomes the world, the faith of the Bible.

Again, Mr. Campbell says : " You talk of Mm. Har.,
a faith wrought in the heart. You might as 2, p- 399.
well talk of light or seeing wrought in the , Campbeiiite

^ , ^ ^ faith comes

eye, of sound or hearing wrought in the uke light or
ear, of taste wrought in the tongue, or of sound,
feeling wrought in the hand. It is the quintessence of
mysticism." This is a fair exposition of Campbellite
faith ; it is produced independent of the aid of the Holy
Spirit! Their faith comes simply like light^ sound, taste^
and feeling ! There is no divine energy brought to bear on
the sinner's heart in conversions of Campbellism I It is
no wonder that so many Campbellites embrace open infi-
delity when they have such a heartless system of religion.

We learn from the Bible that the Holy Spirit is still
in the world attending the Word as a reprover, striving
with men, and opening the hearts of the children of men
that they may attend to divine things, (^-^d also we learn.;
that all God's children were born of the Spirit at the
same moment in which they believed with thjeir hearts, for
whosoever believeth that Jesus is the Christ is born of
God. But as the birth of the Spirit is simultaneous with
the exercise of faith, saving faith, then faith is wrought
in the heart, the Campbellites to the contrary notwith-
standing^) Then, as the Campbellites ask, and need no
divine assistance in order to faith, they believe simply
as they do any other facts of history ! Yes, Mr. Camp-
bell says : " Can men, just as they are found,
when they hear the Gospel, believe? I an- p. 529.

170

CAMPBELLITE FAITH.

tafapfeeHite g^er boldlv, Yes — lust as easily as I can

faith comes , in

like the facts believe the well-attested tacts concerning
of the history person and the achievements of General

of Washing- ^

ton. George Washington. I must hear the facts

clearly stated and well authenticated before I am able
to believe them. The man who can believe one fact
well-attested, can believe any other fact equally well-
attested."

This settles the matter of the necessity for divine aid
to enable us to believe in Christ. With Campbellites
the whole matter of faith is with themselves as the be-
lief of the facts of the history of Washington ! They
have no need to pray as the Apostles, " Lord, increase
our faith." This, certainly, is not the faith
which '4s the substance" of things hoped for,
the evidence of things not seen."

SECTION IV.

CAMPBELLITE FAITH IS DESTITUTE OF THE LOVE OF
GOD, AND DOES NOT PURIFY THE HEART.

In conclusion, I will now give Mr. Campbell's j?/ii7os-
op% of Cliristianity condensed, in order to show that the
faith upon which they baptize is without love to God,
and leaves the conscience defiled. Here is Mr. Camp-

chr. sys., I^cirs philosophy : "Faith unfeigned brings
p. 246. a person to remission, or to a good conscience ;

a good conscience precedes, in the order of nature, a
pure heart; and that is the only soil in which love, that

IT IS DESTITUTE OP LOVE TO GOD.

171

plant of celestial origin, can grow. This is Campbell's
oiiT philosophy of Christianity — of the Gos- piiiiosophy of

,11, .. .T 1 religion puts

pel. And thus it is the wisdom and power lovo to God
of God to salvation. We proceed upon these ^^^^''"^
as our axiomata in all our reasonings, preachings, writ-
ings— 1st. Unfeigned faith; 2d. A good conscience; 3d.
A pure heart; 4th. Love. The testimony of God appre-
hended, produces unfeigned or genuine faith ; faith
obeyed, produces a good conscience. This Peter defines
to be the use of baptism, the answer of a good con-
science. This produces a pure heart, and then the con-
summation is love — love to God and man." We desire
the reader to mark well Mr. Campbell's philosophy of
Christianity which he observes in all his reasonings,
preachings^ and writings. His philosophy stands thus :
\st. Unfeigned faith; 2d, A good conscience; 3d. A pure
heart; 4:th. Love. And we are also informed in this phi-
losophy that "a good conscience precedes, in the order of
nature, a pure heart; and that is the only soil in which
love, that plant of ccvestial origin, can grow.*^ Now, in
this reformed philosophy, as faith obeyed, produces a
good conscience, and this is the use of baptism, to pro-
duce the good couscience, it follows, therefore, that there
can not be a good conscience till after immersion I And
as a good conscience precedes a pure heart, and immer-
sion produces the good conscience, it follows, therefore,
that there can not be a pure heart till after immersion !
But as a pure heart is the only soil in which love can
grow, and as a pure heart depends on a good conscience,
which is the result of immersion, it follows, therefore, that
LOVE CAN NOT EXIST PRIOR TO IMMERSION I NoW the

conclusion is irresistible, from Mr. Campbell's philosophy

172

CAMPBELLITE FAITH.

of religion, that the faith upon which Campbellites bap-
tize is destitute of love to God or man ; for he arguea
here that immersion produces a good conscience and
pure heart, in which alone love to God or man is found.
And it is also seen that as a pure heart depends on im-
mersion, the Campbellites baptize upon a faith which
fails to purify the heart. But as the faith of the Bible
both works by love and purifies the heart, therefore the
Campbellite faith upon which they baptize, which neither
works by love nor purifies the heart, is not the faith of
the Bible. Is it not true that the Campbellites have
^'concerning faith made shipwreck?" So this reformed
philosophy of Mr. Campbell appears to be that kind of
philosophy against which Paul warned us when he said :
Beware lest any man spoil you throuo;h

Col. ii:8. ... , p i

philosophy and vain deceit, alter the tradi-
Faisephiios- tion of men, after the rudiments of the world,
and not after Christ." We have now proved
that the Campbellites baptize their subjects upon a faith
which is independent of repentance^ obtained without
prayer^ without the aid of the Holy Spirit or divine as-
sistance at all ; and this faith is also without love to God
or maUj and does not purify the heart! This is the faith
of this '^mighty Pentecostian Gospel!" And it also ap-
pears that this Campbellite faith, as well as their repent-
ance, is completed by immersion; for Mr. Campbell says,
" For, in truth, baptism is but the actual and
Bap°*p^285!^^ symbolic profession of faith. It is its legiti-
mate embodiment and consummation.'* To
talk of baptism being the consummation of faith is, to
my mind, to talk nonsense. What! is faith completed
by immersion? If this be so, then Campbellite faith

IT IS A DEAD FAITH.

173

must be partly a mental, and partly a physical act! It
is in part produced by tbe word without divine assist-
ance, and consummated or finished by the act of immer-
sion ! It has been fully shown in this chapter that the
Camphellites have inverted the order of repentance and
faith; that they teach a mere helief or dead faith^ such
as wicked men and devils possess^ in order to baptism; thai
they teach a faith independent of the Holy Spirit^ or divine
assistance; and that they teach a faith destitute of love to
God^ which does not purify the heart as the faith essential
to baptism. We believe in keeping the ordinances as
they were delivered to us, both as to order as well as
form. We teach, both to Jews and Gentiles, repentance
toward God and faith toward our Lord Jesus Christ;
and the burial by baptism of those who are dead to or
freed from sin; and the keeping of the Lord's table in
the Lord's kingdom, as commanded by our Savior Jesus
Christ. We firmly believe that all those who dare to
alter or change the commands or ordinances of Jesus
Christ, will be held to strict account before that dread
tribunal where the secrets of all hearts will be revealed,
and the final reward bestowed upon all the children of
men according to their deeds done in the body, whether
they be good or evil.

174

CAMl'BELLITE BAPTISW.

CHAPTER VIII.

GAMPBELLITE BAPTISM.

1. Mr. Campbell has misapplied the key power and exalted Peter

above the other apostles.

2. Mr. Campbell teaches that immersion is the line between the

saved and the lost.

3. Mr. Campbell teaches that immersion is both regeneration and

conversion. ,

4. Mr. Campbell teaches that immersion is the first act in which

God will meet with us.
6. Mr. Campbell teaches that immersion is inseparably connected
with the remissions of sins.

SECTION I.

MR. CAMPBELL HAS MISAPPLIED THE KEY POWER AND
EXALTED PETER ABOVE THE OTHER APOSTLES.

WE have already shown that Mr. Campbell ascribed
to Peter the first preaching of the Gospel on the
day of Pentecost. We will now show that Mr. Campbell
has misapplied the key power ^ and like the Roman Cath-
olics, he has exalted Peter far above the other apostles.
Mr. Campbell, in his debate with Maccalla, said : "Peter,
Debate with ^0 whom the Messiah committed the keys of
Maccalla, p. kingdom of heaven — those keys for which

85, 86. ^

Peter with pi*iests have been so long contending; those
the keys. kcys which Peter took to heaven with him,
and left not to a successor — no, not to Rome's haughty

THE J^^Y POWER >IIiSAPPLIED*.

175

Pontiff, neither to England's Lord Archbishops, nor to
Scotland's high and dignified Sanhedrim of the elders ol
the land, lords in state, and nobles in church — I say
this same Peter, the ambassador of Heaven's eternal
throne, having flung wide open to the Jews the door of
faith, having, to his own nation, unlocked the gates of
righteousness and life on the triumphant Pentecost, was
sent for by the angels of the skies, was tutored by visions
of sheets full of reptiles once unclean, but now sanctified
to his use, was commanded by the impulse of the advo-
cate of Messiah's cause, the illuminating spirit, to open
by the same keys to the Gentiles the many bolted door
of all -victorious faith.

These high-sounding statements of the Reformer exalt
Peter to the dignity of alone possessing the keys of the
kingdom of heaven, with which he represents The key
him as having flung wide open the door of p^^^^-
faith, and unlocked the gates of righteousness and life to
the Jews on the day of Pentecost. The Bible does not
hint one word about Peter's throwing open the door of
faith and unlocking the door of righteousness on the da.y
of Pentecost I This is a mere conceit of Mr. Campbell,
which has been inherited by his disciples generally. All
these bold assertions of Oampbellites about Peter, preach-
ing the first gospel sermon, and unlocking the kingdom
of heaven on the day of Pentecost, are entirely gratu-
itous, and destitute of support from the New Testament.

Mr. Campbell makes this superior authority of Peter
the corner-stone of his reformation, and thinks that he
finds authority in the key power of Peter to make bap-
tism equally necessary with repentance to the remission
of sins. He says : ^' Peter, to whom was committed the

176

CAMPBELLITE BAPTISM.

Chr. Bap., kejSj Opened the kingdom of heaven in this
manner, and made repentance, or reformation,
beu'^* thinks immersion equally necessary to forgive-
that Peter nCSS.'J

kingdom ^of Only ncccssary to examine the Scrip-

heaven, tures in their connection in order to show
that Catholics and Campbellites are grossly mistaken
when they make Peter either the founder or founda-
tion of the kingdom of heaven ; and they are equally
mistaken when they have Peter unlocking the kingdom
on the day of Pentecost.

The exaltation and worship of saints has been charac-
teristic of Antichrist for many centuries, and the Camp-
bellites seem to be following in the footsteps which lead
to the same superstitious idolatry. The Savior gave to
Peter no authority above the other Apostles; for it will be
seen, upon examination, that the authority of the kei/s^
whatever that authority may be, was committed to all
the apostles equally, and not to Peter alone. The Savior
addressed all the Apostles in the question, " Whom say
ye that I am?" Peter answered for the
*^^^' * others as well as himself, "Thou art the
Matt.xvi:i6. Qhrist, the Son of the living God.'' Then
Matt.xvi:i9. Jesus addrcssed Peter, and through him the
other Apostles, when he said, " I will aive

The keys r > J o

were not to uuto thee the keys of the kingdom of heaven,
open the ^^^j whatsoever thou shalt bind on earth, shall

kingdom, but '

to bind and be bound in heaven ; and whatsoever thou
loose. shalt loose on earth, shall be loosed in heaven.*'

/ Mark you, the key power was not to set up or open the
/ kingdom, but to hind and loose^ which was simply - to
1 transact the business of the kingdom in keeping with the

THE AUTHORITY OP THE KEYS.

177

New Testament. But was this same power, or authority,
of binding and loosing given to all the apostles ? Yes ;
for when Jesus had laid down the rule for dealing with
the offender, in the J^Sth chapter of Matthew, he then
shows to whom and for what the key power was granted ;
for Jesus said, " Moreover, if thy brother shall trespass
against thee, go and tell him his fault between thee and
him alone : if he shall hear thee, thou hast gained thy
brother. But if he will not hear thee, then take with
thee one or two more, that in the mouth of two or three
witnesses every word may be established. And if he
shall neglect to hear them, tell it unto the'^Church : but
if he neglect to hear the Church, let him be unto thee
as an heathen man and a publican. Verily I say unto
you. Whatsoever ye shall bind on earth, shall be bound
in heaven ; and whatsoever ye shall loose on earth, shall
be loosed in heaven.*'

In this address of the Savior, all the power or author-
ity conveyed by the keys to Peter is likewise conveyed
to all the Apostles equally ; for Jesus said, " Whatsoever
YE shall hind on earthy shall he hound in heaven; and
whatsoever YE shall loose on earthy shall he loosed in
heaven y

This is not power or authority to open or shut the
kingdom, to preach the first gospel sermon, or to set up
the kingdom, but it is the authority to hind and loose,
Jesus applied this language to convey the authority to
the Church to exclude unworthy members. This is evi-
dent from the connection The seventeenth verse gives
special direction for the exclusion of the offender from
the Church, and the eighteenth conveys the authority by
which such offender must be excluded ; so it is evident

178

CAMPBELLITE BAPTISM.

that to hiyid and loose is simply the authority granted to
the Church to exclude and restore members, and to do
whatever a Gospel Church is authorized by Christ to
perform. I understand, then, by the exercise of the hey
powevj that a Church of Christ may not only exclude an
unworthy member, but she may " forgive " that member
in the same sense that one Christian is commanded to
forgive another. This same key power was committed
to the Apostles when Jesus said, Whosesoever sins ye
John XX- 23 ^^^^^) *^^y remitted unto them ; and whose-
soever sins ye retain, they are retained." This
sionofsinsby Is the authority to bind and loose on earth, or
the Apostles. remit or retain sins or offenses against the
Church, which authority was given to all the Apostles
equally, and not to Peter alone. In carrying out this
authority, Paul advised the Corinthian Church to loose
from Church censure one who had been bound or ex-
cluded from the Church. He says : " So that contrari-
wise ye ought rather to forgive him, and com-
fort him, lest perhaps such a one should be

The Church , , , . , , , , ,

lorgiving swallowcd up With ovcrmuch sorrow.

From these scriptures it is evident that the
key power, which was given equally to the Apostles, was
no more nor less than the authority to execute the laws
of Jesus Christ, as contained in his last will, the New
Testament ; and this same authority is possessed by
every true Church of Jesus Christ at the present day.

No man can Neither Peter nor any of the other Apos-
forgive the ^j^g ^ere.cver authorized to pardon the sins

sins against *■

God. of any one which were committed against

God; for God alone can pardon the sins committed
against himself. We, as individuals^ are authorized to

LINE BETWEEN SAVED AND LOST.

179

forgive those tresspasses which are against us only; for
Jesus said, " If thy brother trespass against
thee, rebuke him; and if he repent, forgive ^ ® ^^i^-
him." And in like manner a Church of

forgive the

J esus Christ may forgive those sins or offenses sins against
committed against herself. Then, instead of ^'"^'^^^
Peter being the prince of the Apostles^ and alone possess-
ing the keys of the kingdom, with the authority to bind
and loose, he exhibited as much weakness as any of the
rest except the traitor. From the above scriptures it is
evident that the exaltation of Peter, by Roman Catho-
lics and Campbellites, above the other faithful Apostles
is as unauthorized as praying to the Virgin Mary.

SECTION II.

MR. CAMPBELL TEACHES THAT IMMERSION IS THE LINE
BETWEEN THE SAVED AND THE LOST.

As Mr. Campbell commenced his reformation with
erroneous views of Peter and the key power, he at the
outset made a wrong application of those keys by hav-
ing Peter to open the kingdom of heaven with them.
He affirms, as I have already quoted, that Peter, " to
whom was committed the keys, opened the chr. Bap.,
kingdom of heaven in this manner, and made
repentance, or reformation, and immersion equally neces-
sary to forgiveness." Where did Peter teach that re-
pentance and immersion are equally necessary to forgive-

180

CAMPBELLITE BAPTISM.

ness? Such a doctrine is nowhere taught in the Bible.

The Savior said : '(^xcept ye repent, ye shall

all likewise perisffj" but he nowhere said,

except ye are immersed^ ye shall all likewise perish. ^P'^^ '
chr sys Again Mr. Campbell says: "Whatever the
p. 193. act of faith may be, it necessarily becomes the

Campbell line of discrimination between the two states
makes im- described. On this side and on that

mersion tbo

line between mankind are in quite different states. On the
and tbe^con'^ ^^^^j ^^^J pardoned, justified, sancti
demned. fi^d, reconciled, adopted, and saved; on the
other, they are in a state of condemnation. This act is
sometimes called immersion, regeneration, conversion;
and that this act may appear obvious to all, we shall be
at some pains to confirm and illustrate if In this, im-
mersion is declared to be that "act of faith*' which
^'"necessarily becomes the line of discrimination between the
two states before described and "oti one side [man-
kind] are pardoned, justified, sanctified, recon-
ciled, ADOPTED, AND SAVED ; ON THE OTHER, THEY

ARE IN A STATE OF CONDEMNATION!" This, indeed, is
a very bold statement. On one side of immersion man-
kind are SAVED, on the other they are condemned ! But
is it true that all immersed persons are pardoned while
the unimmersed are condemned? This is a question
quite easy of solution by an appeal to the Word of God.
We here join issue with the great "reformer," and affinu
that it is through faith^ and not through immersion^ thai
men are pardoned^ justified^ sanctified^ reconciled, adopted^
and savedj^

First. Paul says: "Therefore being justi-
fied by faith, we have peace with (xod, through

LINE B-ETW^JEN SATITD AND LOST. TBI

our Lord Jesus Christ : by whom also we have paui makes
access by faith into this grace wherein we faith the line,
stand, and rejoice in the hope of the glory of Grod." All
agree that when one is justified he is also pardoned, for
justification includes pardon. And Paul affirms that we
are justified by faith therefore we are pardoned by
faith. This being so, then it follows that immersion is
not the line between the pardoned and condemned.

Second. Paul again says : ^' Seeing it is one ....
God which shall iustify the circumcision by ^ ^

, . , . Justificatiou

faith, and uncircumcision through faith." is through
Then, as Paul spake the truth, that both Jews
and Gentiles are justified hy or through faith^ it is infal-
libly certain that Campbellites are wrong in making jus-
tification depend on immersion.

Third. Paul, in making his defense before king
Agrippa, affirms that he was sent by Jesus to the Gen-
tiles "to open their eyes, and to turn them

Actsxxvi:18.

from darkness to light, and from the power
of Satan unto God, that they may receive forgiveness of
sins, and inheritance among them which are sanctified
hy faith that is in me." Instead of the Camp- sauctifica
bellite notion of being sanctified by immer- tion is by
sion being true, Jesus affirms that men are
sanctified hy faith in himself The sanctification in the
Bible is not made to depend on immersion; therefore,
Campbellites are mistaken when they make immersion
the line between the sanctified and the unsanotified.

Fourth. Concerning reconciliation, Paul says : " For
if, when we were enemies, we were reconciled
to God by the death of his Son, much more, ^:-=^--^™^^
being reconciled, we shall be saved by his life." By

182

CAMPBELLITE BAPTISM.

reading the preceding verse, it is seen that Paul uses
the term ^'reconciled*' in the sense of justification; and

Reconcil already proved that justification is

iation is by faith^ therefore reconciliation is also by faith,
faith. -g^^ Campbellite position affirms that the

unreconciled sinner must be immersed in order to recon-
cile him to God I Yes ; Mr. Campbell places reconcilia-
tion after immersion! The sinner hates God in his un-
reconciled state; and the Campbellites would immerse
this hater of God, in order to reconcile him to or make
him love God !

Fifth, Mr. Campbell puts adoption after immersion;
but Paul makes adoption to depend on the Holy Spirit ;

for he says, "For ye have not received the

Rom.Tiii:15. . . ^ , , . n ^ ^

spirit 01 bondage again to tear ; but ye have
received the Spirit of adoption, whereby we cry, Abba,
Father/* It is not the immersion of adoption, hut the
Spirit of adoption. And this adoption takes place when

we exercise faith; for John says, Whoso-

iJohn v: 1. , . , _ . , ^.Z . . ,

' — ever beheveth that Jesus ^ the Christ is boru
Adoption is of Q-o^i " ^s all who are born of God,

by the Holy . . . , '

Spirit thro' are likewise adopted into the family of God;

and as the new birth depends upon faith in
Christ, so likewise adoption depends upon faith in Christ.
Therefore the Campbellite doctrine, that immersion is
the dividing line between the children of God and aliens,
IS false.

Sixth. Mr. Campbell puts salvation after immersion,
Eph ii-8 9 depending on it; but Paul says, "By grace
^ - saved, through faith ; and that not of

Salvation by ^ \ ° ^ '

grace thro* yoursclvcs, it is the gift of God ; not of works,
lest any man should boast." But if salvatioo

LINB BETWJJEN SAVED AND LOST. 183

were literally by immersion, then it would be of works,
and some would boast; but boasting is excluded, there-
fore immersion is not the line between the saved and
the lost. But the world is condemned for want of
faith, notjbr want of baptism. The Savior said on this
point, He that belieyeth on him is not con-

T 11 1 1 1 1. 1 • John iu: 18,

demned ; but he that believeth not is con-
demned already, because he hath not believed in the
name of the only-begotten Son of God." The Camp-
bellite position affirms that all the unimmersed are con-
demned, but the Savior declares that " he that believeth
on him is not condemned." So, then, the Thebeiievei
Campbellite position stands opposed to Jesus "

^ ^ ^ . . demned, or is

Christ by condemning the unbaptized instead pardoned,
of the unbeliever. It is admitted that one may be a
believer in Christ before baptism; and as every such
believer is not condemned, or is pardoned, therefore
Campbellites are wrong in including all the unimmersed
with the condemned.

While the Savior positively declares that the believer
IS not condemned, the Campbellites, on the contrary,
affirm that the believer is condemned until he is im-
mersed. While it is true that some believers who are
pardoned are unimmersed, it is also true that some im-
mersed or baptized persons are still unpardoned or con-
demned. Simon, the sorcerer, was baptized with as
much faith as Campbellites require, yet he was still " in
the gall of bitterness and in the bond of
iniquity," for his heart was not right in the
sight of God. But if the Campbellites are correct in
making immersion the line between the saved and the
oondeTnTied. then Simon, the sorcerer, was pardoned.

OAMPBELLITE BAPTISM.

Simon was justified, Sanctified, adopted; and saved because
baptized^^and crosscd the line, immersion, between

doned. the saved and the condemned !

In further proof that the Campbellites have mistaken
the boundary line that separates the righteous from the
wicked, it is only necessary to refer to the conversion
of Cornelius and his friends. It is said of them,
While Peter yet spake these words, the
Holy Ghost fell on all them which heard the
word. And they of the circumcision which believed
were astonished, as many as came with Peter, because
that on the Gentiles also was poured out the gift of the
Holy Ghost. For they heard them speak with tongues,
and magnify God. Then answered Peter, Can any man
forbid water that these should not be baptized, which
have received the Holy Ghost as well as we? And he
commanded them to be baptized in the name of the
Cornelius and l*^^^-'' Prom this it appears that Cornelius,
hifl friends ^it\i his friends, had received the gift of the

wer© pardon- , ,

ed prior to Holy Spirit, which enabled them to speak
their baptism ^j^^ tougucs and magnify God— all of which
occurred before they were baptized. As the miraculous
gift of the Holy Spirit which enabled the possessor to
speak with tongues was never conferred on the unpar-
doned sinner, but was always bestowed upon the serv-
ants and handmaids of God, it follows, therefore, as an
infallible certainty, that Cornelius and his friends were
pardoned before immersion. All the turning and twist-
ing peculiar to the Bethany school will be insufficient
to deliver the Campbellites from the difficulty into
^hieh they are plunged by the simple relation of the
conYersion of Cornelius as given by inspiration.

BOTH ttEGEN^IIlATlON AND CONVERSION. 185

SECTION III.

MR. CAMPBELL TEACHES THAT IMMERSION IS BOTH
REGENERATION AND CONVERSION.

Mr. Campbell seems to have adopted the same views
of baptism which were held by the ancient fathers "
of Catholicism, and has made these views the main
foundation of his reformation. Speaking of the act
which Mr. Campbell is pleased to call the line between
the saved and the condemned, he says : " This ^j^^. ^^^^
act is sometimes called immersion, regenera- p- ^^3.
tion, conversion ; and that this act may appear campbeiiites
obvious to all, we shall be at some pains to ^iQ^^^^^Qth
confirm and illustrate it." So, then, in the regeneration
Bethany dialect, regeneration and conversion g^n, ^^^^^^
both have the same meaning as immersion I

Immersion is so prominent in the minds of Campbell-
ites, that they imagine they find it in almost every chap-
ter in the New Testament. As these subjects are treated
in another chapter, I will not devote much time to them
in this place. But that immersion is neither regenera-
tion nor conversion may be seen from the figurative use
of baptism. Paul said : Moreover, brethren, i cor. x: i, 2.
I would not that ye should be ignorant, how Baptism unto
that all our fathers were under the cloud, and Moses,
all passed through the sea ; and were all baptized unto
Moses in the cloud and in the sea.*' From this some
of the Campbellites argue that the Israelites were in the
land of bondage till their baptism unto Moses; and, in
like manner, we are in the bondage of sin till we are
baptized into Christ.

Let it be observed : let. That the Israelites prayed

186

OAMPBELLITE BAPTISM.

acceptably before they were baptized unto Moses; for
the " Lord said, I have surely seen the affliction of my
Ex. iii:7. People which are in Egypt, and have heard
their cry by reason of the task-masters." And

The Israel- . ...

ites prayed in like manner the sinner must pray accept-
Se^^Yhey ^^^^ baptized unto Christ. 2d.

were baptized The Israelites ate the passover before they

unto Moses. i i ^ nr i • i*i

were baptized unto Moses ; and, in like man-
ner, we must eat of Christ, our passover by faith, before
we are baptized unto Christ. But when we eat of Christ,
the bread of heaven, we are then in the possession of
eternal life, and are, therefore, regenerated or con-
verted before immersion. 3d. The blood of the lamb
was applied to the door before they were baptized unto
Moses ; and so the blood of Christ, the Lamb of God,
must be applied to the door — the heart — before we are
baptized unto Christ. 4th. It is even said that the Lord

brought " them out of the land of Egypt

Ex. xii; 42. . •ir»i • n ^

the same night of the eating oi the passover.
They went out of the bondage of Egypt on that night,
though not out of the territory. And Pharaoh said,
Ex. xiv:5. "Why havc we done this, that we have let
_ , Israel 2:0 from servina: us." So, then, the

The Israel- ° ^ ' ' .

ites were out facts are that Moses was a type of Christ,
before°°they i^^tional Israel a type of spiritual Israel, and
were baptized the baptism unto Moscs was a type of our

unto Moses. . • mi t i* t

baptism unto Christ. The Israelites prayed
acceptably, ate the passover, received the blood on the
doors, and had the cloud by day and the fire by night
to guide them all before their baptism unto Moses. Then,
instead of this passage giving support to the idea that bap
tism is both regeneration sind conversion, it condemn? it.

IN IMMERSION GOB FIRST MEETS WITH US. 187

SECTION IV.

MR. CAMPBELL TEACHES THAT IMMERSION IS THE FIRST
ACT IN WHICH GOD WILL MEET WITH US.

Mr. Campbell states the question thus : " Where shall
we find him? Where shall we meet him? chr. System,
Nowhere on earth but in his institutions, p- 209.
Where he ' records his name/ there alone can Campbeiiites

\_ 1 f» ^ n j.\ ^ "Li- 'J teach that

he be found, tor there alone has he promised g^.^^ j^g^^
to be found. I affirm, then, that the first in- with God in

_ . immersion.

stitution in which we can meet with (xod is
the institution for remission. And here it is worthy of
notice, that the Apostles, in all their speeches and re-
plies to interrogatories, never commanded an inquirer to
pray, read, or sing, as preliminary^ to his coming; hut
always commanded and proclaimed immersion as the
first duty^ or the first thing to he done, after a helief of tes-
timony ^ Mr. Campbell here gives us his unsupported
word " that the first institution in which we can meet with
God is the institution for remission^^ — immersion. Mr.
Campbell further explains this as follows: "Hence, in
the commission to convert the nations, the , a^„f.^

' (Jnr. System,

only institution mentioned after proclaiming p- 209.
the Gospel was the immersion of the believers, teachrs"^^that
as the divinely authorized way of carrying out no person is
and completing the work. And from the day he^^Ts'^^im-
of Pentecost to the final Amen in the revela- n^ersed.
tion of Jesus Christ, no person was said to be converted
or to turn to God until he was buried in and raised up
out of the water,*' Then, according to this position, if

188

CAMPBELLITE BAPTISM.

one should never be immersed, God will never meet with
him, for in immersion "alone has he promised to be
found.'* And more : God will meet with no one either in
repentance or faith, for both of these come prior to im-
mersion. From this it follows that the sinner comes to
Christ, and is regenerated without divine aid. But did
not God meet with Cornelius and his kindred when "the
Acts x: 44. Holy Ghost fell on them which heard the
God does word.'* God did meet with these Gentile
men before couvcrts by his holy Spirit before baptism ,
immersion, therefore, the Campbellite position is false.
God also met with the thief on the cross, in the pardon
of his sins without immersion ; and God did meet with
the publican, in answer to his prayer, by pardoning his
eins without immersion ; but if the Campbellite position
be correct, that in immersion only we first meet with God,
then it follows that no one can possibly meet with God
until he resigns himself into the hands of some adminis-
trator of baptism ; for it is not lawful for any one to
baptize himself, so he must of necessity apply to some
mediator or priest who will condescend to place him
where God will meet with him in the pardon of his sins.
How much better is this than the Romish doctrine of
priestly absolution ? But the Savior does not command
the sinner to go to the administrator or pr?est for rest
or the pardon of his sins ; but he says, " Come unto me,
all ye that labor and are heavy laden, and /
will give you rest.'' And in keeping with
this sentiment, the New Testament always directs the
sinner to Jesus Christ for the pardon of his sins. But
if the Campbellite theory is the true one, then no man
can be pardoned, or can meet with God by coming to

IN IMMERSION GOD FIRST MEETS WITH US. 189

Christ alone ; but he must come to some preacher or ad-
ministrator who is kind enough to place him where God.
for Christ's sake, will meet with him!

V SECTION V ^

MR. CAMPBELL TEACHES THAT IMMERSION IS INSEPARA-
BLY CONNECTED WITH THE REMISSION OF SINS.

Here is the language of Mr. Campbell himself: "All
these testimonies concur with each other in ^^^^
presenting the act of faith — Christian immer- Extra No. i.
sion, frequently called conversion as that act, ^*
inseparably connected with the remission of sins, or that
change of state of which we have already spoken.''
"That immersion is the converting act, or ^^^^
that no person is discipled to Christ till he Extra No. i.
is immersed. ^ * * No person was said
to be converted Hill he was immersed: and ^^^^^^'^^^

the connect-

ail persons who were immersed were said to ing act with
be converted.' " There are three statements
in these quotations to which I invite especial attention :
First Mr. Campbell represents the Scriptures as teach-
iog that Christian immersion is that act inseparably con-
nected with the remission of sins. Second, That immer-
sion is the converting act. Third, That all persons who
were immersed^ were said to he converted. But Mr.
Campbell failed to point out the chapter and verse in
the Bible which teaches that "immersion is inseparably
connected with the remission of sins." The Savior says:

190

CAMPBELLITE BAPTISM.

Verily, verily, I say unto you, He that hear-
^^"^ etn my word, and believetn on nim that sent
does*' ^*^not ^^^^ everlasting life, and shall not come
make immer- into Condemnation J but is passed from death

Bion that act. . ,\ -mi

unto hie, J trom these words we learn that
the believer has passed from death unto life^ and is in
j)ossession of everlasting life. This being so, then the
remission or pardon of sins is not inseparably connected
with immersion, because all who have passed from death
and possess everlasting life have already the remission
of sins. Peter, who understood this subject, declared:
Acts x: 43. ^^^^ prophets witness, that

through his name whosoever believeth in him

All the pro- ° ^

phets against shall reccivc the remission of sins."> What
Campbeihsm. pj.^p]jg^ ^y^^ g^^yg witness that immcrsiou is

inseparably connected with the remission of sins? No
true prophet ever gave such witness, and all those
prophets who now give such testimony, may be classed
with false prophets. But all the true prophets gave
witness that whosoever believeth in Christ shall receive
the remission of sins. Here we have all the proptets
testifying against Campbellism that immersion is not in-
separably connected with the remission of sins. We
now have Jesus Christ, Peter, and all the prophets testi-
fying that faith is inseparably connected with the remis-
sion of sins; that every believer shall receive the remis-
sion of sins. And ought not Campbellites to receive
this testimony?/ Second. That immersion is the con-
verting act.''' It seems that Mr. Campbell is not entirely
satisfied with his proof in favor of his favorite dogma,
baptismal salvation, and he therefore tries to press other
scriptures into his service. He wishes to make the im-

IMMERSION INSEPARABLY CONNECTED. 191

pression that convert and conversion mean immersion.
But this is nowhere intimated in the Word of God.
That immersion i& not the converting act is evident
from the following: And he [the thief] said LukexxiU:
unto Jesus Lord, remember me, when thou
comest into thy kingdom. And Jesus said not^he^^cou"
unto him, Verily I say unto thee, To-day shalt >^ertingact.
thou be with me in paradise." No one will say that im-
mersion was the converting act with the dying thief. It
is true that Campbellites try to exclude Jesus Christ
from the Gospel dispensation, in order to keep him from
bearing testimony against them. I have amply proven
in a previous chapter that Jesus lived and died in the
Christian dispensation, and all the combined sophistry
of Campbellism can not get him out of it. / Third, I
emphatically deny that all persons who were immersed
were said in the Scriptures to be converted. Simon,
of Samaria, was immersed, but not converted. And Paul
also speaks of "false brethren unawares Gai.ii:4.
brought in, who came in privily to spy out g^^^
our liberty which we have in Christ Jesus, tized persons
that they might bring us into bondage." It vertedTn^the
is evident that these false brethren were bap- apostolic age.
tized, otherwise they could not have come into the
Church; but the Bible does not represent them as being
converted. They were not converted; therefore all the
immersed in the days of the Apostles were not con-
verted. I have now given texts from the writings of
Mr. Campbell showing that he taught that imTnersion
is the line between the saved and the lost; that immersion
is both regeneration and conversion ; that immersion is the
first act in which God loill meet with us j that immersion

192

CAMPBELLITE BAPTISM.

IS inseparahly connected with the remission of sins ; and
that all immersed persons were said to he converted!
Mr. Campbell talks much of a pure speech, free from
the confusion of Ashdod; but if this speech is free from
the language of "Mystic Babylon," I am greatly mis-
taken. Reader, compare these texts with the Word of
God, and decide this question for yourself. May God
help us all to understand his Word. Amen.

dlNS WASHED AWAY IN IMMETSION.

193

CHAPTER IX.

CAMPBELLITE BAPTISM.

1. Mr. Campbell teaches that in immersion the water literally

washes away sins, and cleanses the conscience from ita
guilt.

2. Mr. Campbell teaches that immersion is the only personal re-

generation in which water is used to regenerate sinners.

SECTION I.

MR. CAMPBELL TEACHES THAT IN IMMERSION THE WATER
LITERALLY WASHES AWAY SIN AND CLEANSES THE
CONSCIENCE FROM ITS GUILT.

IT was seen in the last chapter that Mr. Campbell made
repentance and immersion equally necessary to the
pardon of sins, and that the remission of sins and im-
mersion are inseparable, the one from the other. In
this I offer other texts, showing how sins are washed
away in immersion according to the Campbellite the-
ory. The founder of Campbeliism says: "If blood can
whiten or cleanse varments, certainly water
can wash away sins, inere is, then, a trans- Extra No. i,
ferring of the efficacy of blood to water, and
a transferring of the efficacy of water to blood. campbeii
This is a plain solution of the whole matter, the pardoning
God has transferred, in some way, the whiten- ®/

' blood 18 in

ing efficacy, or cleansing power, of water to the water.

194

CAMPBELLITE BAPTISM.

blood, and the absolving or pardoning power of blood to
water. This is done upon the same principle as that of
accounting faith for righteousness. What a gracious in-
stitution! God has opened a fountain for sin — for moral
pollution. He has given it an extension far and wide a^i
sin has spread — far and wide as water flows. Wherever
water, faith, and the name of the Father, Son, and Holy
Spirit are, there will be found the efficacy of the blood
of Jesus. Yes, as God first gave the efficacy of water
to blood, he has now given the efficacy of blood to water.
This, as was said, is figurative ; but it is not a figure
Mr. Campbell which misleads, for the meaning is given with-
teaches that ^ fio'ure, viz., immcrsiou for the remission

the applica- . .

tion of water of sius. And to him that made the washing
crsciencer'' cky from the eyes, the washing away ol"
and cleanses bliodncss, it is Competent to make the immer-

the con- . n ^ ^ ^ - rr '

science from siou 01 the Dody in Water emcacious to the
its guilt. washing away of sin from the conscience. ^ ^ -j^
Thus immersion, says Peter, saves us, not by cleansing
the body from its filth, but the conscience from its guilt.
Yes, immersion saves us by burying us with Christ, rais-
ing us with him; and so our consciences are purged from
dead works to serve the living God. >K ^ ^ The ap-
plication of water — the cleansing elements — to the body
is made in this gracious institution to reach the con-
science, as did the blood of sprinkling under the law."

I have inserted this long quotation from Mr. Camp-
bell that the reader may have the full benefit of his
views on the washing away of sins by water. He here
affirms that God has given the absolving or pardoning
poiver of blood to water that immersion is literally ''''for
the remission of sins;" that Christ makes the immersion of

SINS WASHED AWAY IN IMMERSION.

195

" the body in water efficacious to the washing away of sin
from the conscience,^ ^ and that immersion cleanses the
conscience from its guilt.''

Sucli are some of the fabulous notions of the father of
Campbellism concerning the wonderful effects of immer-
sion upon the conscience. He seems to have been be-
wildered and lost in the mists and fog which the Romish
fathers created around baptism ; and Mr. Campbell has
undertaken to support these popish opinions from the
language of Peter to the Pentecostians, and of Ananias
to Saul.

That the Campbellites have mistaken the meaning of
the Scriptures on the design and effects of baptism, is
easily shown from a careful examination of the New Tes-
tament on this subject. They confidently maintain that
immersion is for the remission of sins in the same sense
that repentance is, because Peter said, " Repent and be
baptized every one of you in the name of Actsii:3s.
Jesus Christ, for the remission of sins, and ye We only wasi.
shall receive the gift of the Holy Ghost." In embLm '^^ 11!
what sense is baptism for the remission or baptism,
washing away of sins ? We answer that sins are washed
away in baptism in the same sense that we eat the flesh
and drink the blood of Jesus in the Supper. In the in-
stitution of the Lord's Supper, Christ said of the bread,
" This is my body," and of the wine, "This is my blood."
Now, the deluded Romanist understands these express-
ions literally, and thinks that the actual flesh, blood,
and bones of Jesus are present in the bread and wine.
These pliant devotees of Rome think it very strange that
any one should deny that the consecrated bread is the
roal body of Christj when the Savior said of it, This

196

CAMPBBLLITE BAPTISM.

my body. And with equal confidence the Campbellites
contend that immersion is literally for the remission of
sins. But all, except Catholics, agree that we only eat
the flesh and drinh the blood of Christ in emblem^ oi
figuratively^ in the Supper ; and, in like manner, we only
wash away sins in emblem^ or figuratively^ in immersion.

That immersion does not sustain the same relation to
pardon that repentance does, is evident from the whole
tenor of the New Testament. In order to understand the
real design of the baptisms on the day of Pentecost, it is
necessary to note carefully all the attending circumstances.

First, Salvation is offered to sinners in answer to
prayer before one word is said about baptism. Peter,
in his sermon, showed that the prophecy of Joel was
Acts ii: 21. then fulfilled where it is said, ^'And it shall
Peter ^^^^ pass, that whosoever shall call on
teaches the the name of the Lord shall be saved." Here

Pentecostians • ,1 'i i? i i i i« i

to pray for IS the authority tor unsaved and unbaptized
salvation. persons to pray for salvation; and as salva-
tion is offered in answer to the prayer of faith, then it
does not depend on immersion. Though Campbellites
seem to be on some occasions very partial to the preach-
ing of Peter, yet they always skip or pass by that part
of Peter's sermon on the day of Pentecost which makes
it the duty of the sinner to pray or call on the name of
the Lord for salvation.
Acts ii: 41. Second. None but those who "gladly re-
None bap- ^civcd " the Gospcl wcrc immersed on the
tizcd but day of Pentecost. No person can be said
gladly receiv- ^0 havc gladly received the Word while he is
ed the Word. g|^jj| under the sentence of condemnation, and
suffering the sting of a guilty conscience. Therefore,

SINS WASHED AWAY IN IMMERSION. 197

guilt must have been removed before they gladly re-
ceived the word; but when guilt is removed, sin is par-
doned ; consequently, the sins of the Pentecostians were
pardoned before baptism.

Third, None will deny that the Pentecostians were
believers in Christ before baptism; but ^' who- uo^n^. j
soever believeth that Jesus is the Christ, is '
born of God." Therefore, the Pentecostians b^iw God
were born of God before baptism; and as before bap-
all the children of God are pardoned, conse-
quently the Pentecostians were pardoned prior to bap-
tism, because they were born of God before baptism.

Fourth, The Pentecostians were saved before they
were added to the Church; for it is said in Mr. Camp-
bell's "Living Oracles," "The Lord daily ^^ts n- 47
added the saved to the congregation;'^ and as

1 • t 1 1 • 1 1 111 They were

baptism was the act by which they were added saved before
to the congregatioo, therefore they were saved ^^p*^^"*-
before they were baptized.

Fifth. The hearts of the Pentecostians were purified by
faith which was before baptism; for Peter said that God
"put no diflference between them and us, puri- ^ctsxv 9
fyins; their hearts by faith." But when the

1 • -r. 1 • . 1 mi 1 Their hearts

heart is punned sin is pardoned. The hearts were purified
of the Pentecostians were purified before bap- ^y^^^*^-
tism; therefore their sins were pardoned before baptism.

Sixth, The Pentecostians did not say what shall we
do to he SAVED, as the Campbellites generally quote, or
rather add to the question. Where to he saved is speci-
fied in the question ; baptism is not in the answer in the
New Testament. The jailor said, " Sirs, what
must I do to be saved?" And the Apostles

198

CAMPBELLITE BAPTISM.

Salvation by answered, '-''Believe on tlie Lord Jesus Christ
and thou shalt be saved." But if Campbell-
ism be correct, then the Apostles deceived the jailor by
falsehood. Now, when Peter had proven to the Jews
that they were the murderers of the Prince of Life, they
cried out, in deep ao;ony of soul, " Men and

Acts ii* 37 38 x a ./ i

brethren, what shall we do? Then Peter said
The Pente- -Quto them, Repent, and be baptized every one

costians did . , ^ t n^ . n i

not say what of you in the name of Jesus Christ, for the
shall we do to remission of sins, and ye shall receive the

be saved. ' «^

gift of the Holy Ghost." If they had asked,
What shall we do to he SAVED? then Peter could not,
with propriety, have included more in the answer than
was absolutely necessary to salvation ? But as the ques-
tion, "What shall we do," includes duty more than the
point of salvation^ so the answer includes duty more than
the point of salvation.

Here are two distinct commands. Repentance and Bap-
tism. The first, Bepentance, reaches "unto life," into
a "faith which worketh by love;" and as those who
have passed from death unto life are pardoned, there-
fore the Pentecostians were pardoned before baptism,
because they had repented unto life before baptism.
Campbellites try to fuse these two separate duties into
one, and thereby make baptism occupy the same place
with repentance ! This is neither good theology nor
good reason. Bepentance is not a part of baptism, nor
is baptism a part of repentance, as the Campbellites
teach.

In further explanation of this subject, I here insert
the criticism of Elder Williams, found in his masterly
examination of Mr. Lard's review of Jeter's Campbell-

SINS WASHED AWAY IN IMMERSION.

199

ism Examined. It is as follows : "Peter does Exposition
not make repentance and baptism sustain the ism^p^m!^^^
same relation to remission of sins. The word

Elder Wil-

repent is independent of the remainder of the Hams' criti-
sentence. It is not, ^ Every one of you re-
pent and be baptized/ etc. The nominative to 'repent,'
is not 'every one,' but 'ye.* The Greek is ^fi-avoi^oar*,
imperative in the plural. It can not, therefore, have a
singular nominative. The word rendered ' be baptized '
is paTificOTj'tta, It is not an imperative, ^nor is it plural.
' Every one ' is its nominative. Hence, the literal and
correct translation would be, ' Kepent ye, and let every
one of you be baptized in the name of Jesus Christ, for
the remission of sins.' ' For remission of sins/ then,
whatever may be its meaning, is stated as a reason for
the latter command and not the former. The com-
mand to repent is given imperatively, without a reason —
Eepent yc. There was reason enough for this found in
their conscious guilt and consequent alarm. But the
reason why they should be baptized in the name of Jesus
Christ is not so apparent, hence a reason is given : ' For
the remission of sins.' "

That Elder Williams is correct in his criticism, may
be seen by referring to the Greek Testament. But why
did Peter say to the inquirers, on the day of Pentecost,
Be baptized for the remission of si/is, if their sins were
pardoned before baptism? We reply, for the same reason
that the Savior told the man whom he had cleansed of
the leprosy to offer for his " cleansing those Mark i: 44.
things which Moses commanded." The lep- Tiie man
rous man was entirely healed from the leprosy, leprosy, and
and yet it was necessary for him to offer for yet must offer

. . . for his cleans-

his cleansing those things which Moses com- ing.

Though it is imperative, third person in Greek, it is not imperatiT*

when rendered strictly into English.

200

CAMPBELLITE BAPTISM.

manded. This was in keeping with the law of Moses,
as contained in the fourteenth chapter of Leviticus,
which required that one who had been infected with
leprosy, but was now healed or cleansed, should pass
through a ceremonial cleansing. The leper was first
actually healed or cleansed, and after this he was for-
mally or ceremonially cleansed ; and, in like manner,
the leprosy of sin is first actually healed or cleansed
through faith in Christ, and after this the formal cleans -
ing, or washing away of sins, takes place in baptism.
Ananias said to Saul, "Arise and be baptized, and wash
Actsxxii:i6. away thy sins." No one who is not grossly
The wash- supcrstitious Can believe that the water liter-
Pauivlinsby ^^^J washcs away sins by coming in contact
baptism. -^{th the naked spirit ; therefore, when bap-
tism is said to be for the remission or washing away of
sins, we are compelled to understand this as an emblem-
atic washing away of sins. By examining the ninth
chapter of the Acts, we learn that Paul was a "chosen
vessel" of God, that Ananias recognized him as "brother
Saul," and that Saul was "filled with the Holy Ghost,"
all before baptism.

From these facts, it is evident that Paul's washing
away sins in baptism was only emblematical of what had
already taken place really. Then the washing away of
sins in immersion must be the formal or emblematic
washing, as we eat the flesh and drink the blood of Christ
in the Lord's Supper. The doctrines of baptismal salva-

Baptismai tion and transubstantiation are both supported

Balvation and , . , ,t . p

transubstan- by the Same evidence — the perversion oi the
tiation are ^^^.^j Qq^j When Mr. Campbell borrowed

both of Rom- ^ , 5

iBh origin. the doctriue of baptismal salvation from E-ome,

IMMERSION THE ONLY PERSONAL REaENERATION. 201

he ouglit also to have taken its twin sister, transubstan-
tiation, with it, or left them both to perish together, in
the final fall of Babylon the Great.

SECTION II.

MR. CAMPBELL TEACHES THAT IMMERSION IS THE ONLY
PERSONAL REGENERATION IN WHICH WATER IS USED
TO REGENERATE SINNERS.

Instead of teaching baptismal regeneration, Mr. Camp-
bell teaches that baptism is itself regeneration. But is
immersion the only regeneration? Mr. Campbell says:
(^[To call the receiving of any spirit, or any chr. Sys.,
influence or energy, or any operation upon the P- ^^2-
heart of man, resreneration, is an abuse of all ^i^- ^a°^P^eii

' o ' teaches that

speech, as well as a departure from the diction immersion is
of the Holy Spirit, who calls nothing personal gonai^^regen-
regeneration except the act of immersion?^) The oration,
bare statement of Mr. Campbell is sufficient proof to es-
tablish a fundamental point in the current reformation!
He declares that the Holy Spirit " calls nothing personal
regeneration except the act of immersion^ But where does
the Holy Spirit call the act of immersion regeneration?
A.S the Holy Spirit makes no such affirmation in the
Bible, this mere assumption of the "Reformer" must
pass like the statement of any other fallible man. But
Mr. Campbell thinks he is supported by Paul, where he

202

CAMPBELLITE BAPTISM.

declares that God has ''saved us by the wash-
^ — ing of regeneration and renewing of the Holy
Spirit.*' But if Mr. Campbell ha(f given strict attention
to the first part of the same verse, he might have saved
himself from error on this point. Here is the verse en-
Titus iii: 5. ^^^^ • " Not by works of righteousness which
Washing of havc douc, but accordiug to his mercy h^
regeneration gayed US, by the Washing of regeneration and
renewing of the Holy Ghost."
Paul was here teaching that salvation was hy grace,
not by works of righteousness which we have done; and
as baptism is a work of "righteousness," for Jesus said
to John at his baptism, " For thus it becometh

Matt, iii: 15. n ^n^^

us to Tumil all righteousness, thereiore it
can not be that the washing of regeneration means bap-
tism. To make the washing of regeneration mean bap-
tism would make Paul contradict himself in the same
verse ; but as Paul does not contradict himself, there-
fore the Campbellite interpretation of this passage is in-
correct. But what does the Apostle design to teach by the
expression washing of regeneration f I can not do better
than to insert a quotation from Elder Williams in answer
to this question. He says : " Let it be remembered that
^ there are two thino;s which man needs in order

Exposition of ^ ^

Campbeiiism, to salvatiou *. he uccds to be cleansed from
p. .i/,3i8. g.^^ needs a new heart; God saves him

by doing both for him. These two works are so dis-
tinct that they can not be expressed by one and the
same phrase; hence they are distinctly ma'rked and ex-
pressed in many passages of Scripture. I will cite a few.
A'' Ezekiel xxxvi : 25, 26 : ' Then will I sprinkle clean water
upon you, and ye shall be clean from all your filihinesSj

IMMERSION THE ONLY PERSONAL REGENERATION. 203

and from all your idols will I cleanse you. A neio heart
also will I give you, and a new spirit will I put within
you: and I will take away the stony heart out wiiiiams'
of your flesh, and I will give you a heart of Exposition,
flesh. Here are two great things God does for us in sav-
ing us : he cleanses us from our moral pollution and gives
us a new heart. Now, these are the two things

of which Paul speaks in Titus iii jjj Our cleansing from
sin he calls the ^washing of regeneration.* The giving
of a new heart, or writing the law upon the heart, he
calls the 'renewing of the Holy Ghost/

From this, and other Scriptures which might be intro-
duced, it is evident to my mind that Paul did not allude
to baptism at all in Titus iii : 5. But if Paul had con-
sidered salvation by baptism, why, then, did
he say, "I thank God that I baptized none
of you but Crispus and Gains;" and, also, icor. i:i7.
that ''Christ sent me not to baptize, but to Paul not sent

1 1 /-I TOM Tr> 1 • 1 to baptize.

preach the Gospel ( it salvation were by
baptism, would Paul have thanked God that he had saved
so few in Corinth? Verily not. Paul, in his inimitable
defense before King Agrippa, affirmed that he was sent
to the Gentiles "to open their eyes, and to turn them
from darkness to light, and from the power Actsxxvi is
of Satan unto God, that they may receive

' . . Baptism not

forgiveness of sins, and inheritance among the turning
them which are sanctified by faith that is in
me." Paul affirms that " Christ sent me not to haptize.^^
fie also declares that Christ did send him to turn the
Gentiles from darkness to light ^ and from the poiuer of
Satan unto God;'^ therefore, baptism is no part of the
turning act by which a sinner turns to God; for if bap-

204

CAMPBELLITE BAPTISM.

tism was the saving or turning act, then Paul contradictfi
himself by saying that he was not sent to baptize.
Paul, no doubt, was authorized to baptize those who had
turned to God, though baptism was not the most im-
portant part of his mission ; but if the pardon of sins
depends on baptism, then baptism would be the most
important part of the mission of the ministry. Accord-
ing to the Campbellite view of baptism, water must be
the regenerating element! Mr. Campbell says: ''If

chy. Res., water of separation' meant water used

p. 272. separating a person, what more natural

than Hhe bath of regeneration' should mean water used
for regenerating a person?" TTa^er used for regenerating
a person ! Such an idea savors much of mental darkness.
Well, do Campbellites really arrogate to themselves
the right to regenerate sinners? Yes; for Mr. Campbell

Chy. Res, ^^1^ ^® wrotc " for the benefit of those
p. 279. who are employed in the work of regenerating

Campbellites others." In this the Campbellites surpass
g* nerate sin- the Romau Catholics in claiming the power to
nors by water, g^^^ ginncrs by regenerr.ting them by water.
No wonder, then, that they claim " the whole honor of
this great work " of the conversion of the world for
themselves. Yes, the Campbellites deny that any person
is authorized by the Word of God to read^ sing^ P^^^y?
or perform any acts of devotion^ until he has been im-
mersed or regenerated hy some human administrator or
officiating priest! But how different is all this jargon of
the Campbellites about regenerating and savings sinners
from the declaration of Paul, where he says, '(By gract
are ye saved through faith, and that not of
-11 yQupgelves : it is the gift of GodLy*

BAPTISM THE MOST IMPORTANT.

205

CHAPTER X.

OAMPBELLITE BAPTISM.

1. Mr. Campbell teaches that baptism is the most important of

all the commands or institutions of Christ. -

2. Mr. Campbell teaches that immersion is obeying the Gospel,

and the act by which the world must be converted.

3. Mr. Campbell teaches that immersion alone was the act of

turning to God.

4. Mr. Campbell teaches that baptism is necessary in order to

the reception of the Holy Spirit.
6. Mr. Campbell teaches that baptism is essential to acceptable
prayer.

SECTION I.

MR. CAMPBELL TEACHES THAT BAPTISM IS THE MOST
IMPORTANT OF ALL THE COMMANDS OR INSTITUTIONS
OF CHRIST.

IN the last chapter it was shown that Mr. Campbell
made immersion the act by which sinners are regen-
erated, and, therefore, it must be the most important of
all the institutions of Christ. The following is from the
pen of "A Reformer," and indorsed by Mr. Campbell:
.^f^Ayail^ in the reading of this institution, has Miii. Har.,
been over the hearts of Christians, and yet voi.5, p.259.
remains over the hearts of an immense ma- ^^!?*^f™ !!!.®

most impor-

jority ; and by their traditions they have ren- tant.
dered the iasr enjoined and most important of the com-

20o

CAMPBELLITE BAPTISM.

mandments or iustitutions (baptism) of the Lord, of thi?
perfect, and complete, and most glorious institution, oi
noTi-effect, by separating it from remission or forgivencs;?
of sins, for which it was instituted and appointed?)'
Here baptism is affirmed to be the most glorious

AND MOST IMPORTANT OF THE COMMANDMENTS OR IN

STiTUTiONS or THE LoRD. This attaches more glory to'
baptism than to the Church or kingdom, which is the
bride, the Lamb's wife. John, when describing the
glory of this Church, or bride, which is one of the in-
Rev. xix:6 7. stitutions of Christ, said: "And I heard as it

The honor worc the voico of a great multitude, and as>^
of the briae. voico of many waters, and as the voice of
mighty thunderings, saying, Alleluia ; for the Lord God
omnipotent reigneth. Let us be glad and rejoice, and
give honor to him for the marriage of the Lamb is come,
and his wife hath made herself ready." Then baptism
is not the most glorious of the institutions of Christ.
But' it is also affirmed here that baptism is the most
important command of the Lord. Is baptism more im-
portant than repentance^ faith, or love to God? If so, it
would be better to neglect all these than to omit bap-
tism! Are^ not those who thus exalt and worship bap-
tism equally guilty of idolatry with those who worship
the bread and wine? Can not God forgive some sinners
without baptism? Mr. Campbell saysjf'rJLi'

Mill. Har., ^ i ^ r- ' • A

New Series, GoQ Can honorably lorgive one sin, and accept i
vol. 5, p. 23o. sinner without sacrifice, he can do so in

Only one plan evcry caSB. I couteud that the whole Bible
o toigueness ^^^^^^^ sacrifice, faith, and repentance as es- ,
sential to forgiveness. God can not forgive sin, any sin
of any transgressor j without these. If it is proved tWt

IMMERSION OBEYING THE GOSPEL.

207

it is necessary in any one case, it is necessary in ever}
case ; for whatever justifies God in forgiving one sin-
ner, will justify him ia forgiving every other sinner."
Then, as Mr. Campbell undoubtedly makes baptism
essential to forgiveness in some cases, therefore, ac
cording to his plan, it must be necessary in every
case. Mr. Campbell makes baptism and justification
inseparable; for he says, "See here how inti-

, , . 1 1 . -r? . 11 Mill. Har.,

mately and inseparably justmcation and bap- vol. 5, p.26o.
tism are connected. " But if the connection Baptism and
between justification and baptism is insepa- justification
rahle^ then one can not exist without the
other ! But does Paul make justification depend on bap-
tism? He sums up his argument on this subject thus:
"Therefore, we conclude that a man is justi-
fied by faith without the deeds of the law."
From this we discover that the conclusion of Justification
Paul was quite difterent from that of the
Campbellites ; for they conclude that justification is
made to depend on baptism, while Paul makes it to de-
pend on faith without works.

SECTION 11.

MR. CAMPBELL TEACHES THAT IMMERSION IS OBEYING
THE GOSPEL, AND THE ACT BY WHICH THE WORLD
MUST BE. CONVERTED.

It seems that the mind of Mr. Campbell was so over-
whelmed with the importance and benefits of baptism,
that he could scircely disco vjr o'l^.er coiinnands.

208

CAMPBELLITE BAPTISM.

All those expressions wMcli speak of obedience to the
Gospel, or faith, he applies to baptism. He affirms
Mill Har " ^'^^^ Gospel has in it a command^ and
Extra, No. 1, as such must be oheyedy This shows that

p 12

Mr. Campbell regarded the Gospel as only
containing one command, and that is baptism I

chy Res Again, Mr. Campbell affirms that " this act
p. 199. of faith was presented as that act by which a

Mr. Campbell change in their state could be effected j or, in
makes imr other words, by which alone they could be par-

mersion alone imi i in 'ii' i

the act of par- doncd. They who ' gladly received this word
don. ^ere that day immersed ; ' or, in other words,

that same day were converted, or regenerated, or obeyed
the Gospel. These expressions, in the Apostle's style,
when applied to persons coming into the kingdom, de-
note the same act, as will be perceived, from the various
passages in the writings of Luke and Paul." It is here
affirmed that immei^sion is that act by which alone they
(the Pentecostians) could be jpardoned^ and that to be
immersed^ converted^ regenerated^ and to obey the Gospel
all meant the same thing. That regeneration is not im-
mersion was shown in the last chapter. I now wish to
show that obedience to the Gospel means more than the
act of immersion. Paul says: "They have

Rom. X: 16, 17. ni iir>i ^

not all obeyed the Gospel ; tor JbiSaias sayeth,
faftrthTobe! T^^^^^ who hath believed our report? So
dience of the then faith comoth by hearing, and hearing
Gospel. word of God." Paul, in showing who

had not obeyed the Gospel, says, " Who hath believed
our reportV which proves that a failure to believe tht
report was disobeying the Gospel. That those who do not
believe in Christ are guilty of disobeying the Gospel is

IMMERSION OBEYING THE GOSPEL.

209

further shown in the letter to the Thessalonians, where
it is said, -'The Lord Jesus shall be revealed 2 Thess. i:
from heaven with his mighty angels, in flam-
ing fire, taking vengeance on them that know not God,
and that obey not the Gospel of our Lord Jesus Christ :
who shall be punished with everlasting destruction from
the presence of the Lord and from the glory of his
power; when he shall come to be glorified in his saints,
and to be admired in all them that believe (because our
testimony among you was believed) in that day." From
this it is evident that all who ohey not the Gospel shall
be punished with everlasting destruction, etc.; but, at the
same time Christ, will be admired in all them that he-
lieve; therefore it is evident that failing to believe is
obeying not the Gospel^ for it is disobedience for which
the wicked will be punished. But if ohey not the Gospel
means he not immersed^ as Campbellites teach, then all
the unimmersed must be punished with everlasting de-
struction I But as Christ is to be admired in all them
that believe, and some believers have not been immersed,
therefore some unimmersed persons will be saved, which
is embraced in admiring Christ when he comes.

From this testimony, it is evident that the expression
ohey the Gospel does not simply allude to immersion, but to
th acceptation of Christ through faith. Campbellites are
very generally agreed that immersion and conversion are the
same in meaning. On this point Mr. Campbell says: "All
is mental and invisible before coming out of Chr. Sys.,
the water; and as immersion is the first act'^'^^^*
commanded, and the first constitutional act, beiiites ^im-
so it was in the commission, the act by which "version and

' *' conversion is

the Apostles were commanded to turn or con- the same.

210

CAMPBELLITE BAPTISM.

vert those to God who believed their testimony. In this
sense, then, it is the converting act. No man can, scrip-
turally, be said to be converted to God until he is im-
mersed."

That men are agents under God to point sinners to
the converting power, and thus convert them, is admitted ;
but that they are to convert sinners by immersion is as
foreign from the Bible as extreme unction. That immer-
sion is not conversion may be learned from J esus Christ,
where he says, " For this people's heart is waxed gross.
Matt xiii-15. their ears are dull of hearing, and their
eves have they closed : lest at any time thev

Immersion . . .

not conver- should SCO with their eyes, and hear with their
"^°* ears, and shall understand with their heart

and should be converted, and I should hear them." The
Savior gave this as a quotation from the sixth chapter
of Isaiah. Did the prophet mean lest they he immersed,
when he said lest they he converted ? The prophet neither
knew nor said any thing about baptism, therefore the
conceit that immersion is the converting act has no favoi
from the Bible. Conversion means turning to God.
Many persons have been immersed and not turned to God
therefore conversion and immersion are not identical.

THE ACT C>i^ TUlilSliSG TO GOD.

211

SECTION III.

MR. CAMPBELL TEACHES THAT IMMERSION ALONE VAS Till:
ACT OF TURNING TO GOD.

As Mr. Campbell assumed that immersion and conver-
sion were equivalent, he v^as driven to the conclusioD
that immersion was the act of turning to God. He says :
'* Hence, neither praying, singing, reading, re- Mill. Hai'..
penting, sorrowing, resolving, nor waiting to p^g^'^ ^'
be better was the converting act. Immersion

" Imraersioi.

alone was the act of* turning to God." Im- alone the act
mersion, then, is the whole of Campbellite burning,
conversion ! Yes, Immersion alone was that act
OF TURNING TO GOD — immersion without repentance,
witlioid 'prayer^ ivithout mourning , without the aid of the
Holy Spirit !

Immersion alone is the conversion of the so-called
reformation. If so, then the remission of sins can
not be obtained before going into the water. Mr.
Campbell says : It is not our faith in God's chy. Res.,
promise of remission, but our going down into ^'
the water that obtains the remission of sins." Going
Then, in the Campbellite plan, it is not taTeVobullls
through faith, hut going down into the water, remission.
that obtains the remission of sins ! This view makes im-
mersion the sun of the whole Campbellite system, around
which all things else in religion revolve as mere satel-
lites. Again the Bethany reformer says : '* No mau
could now be pardoned as Abel was, as Enoch chy. Res.,
was, as David was, as the thief upon the cross ^'

212

OAMPBELLITE BAPTISM.

HT V ,1 was. These all lived before the second will

Mr. Camiibell

teaches tbat of God was declared.*' Among the many

none can DOW j. t • i i • "l • ^ • i

be saved as g^^^^ discovenes made by this ecclesiastical
the ancients adventurer, he discovered that No man could
now he pardoned as Abel was, as Enoch was,
as David was, as the thief on the cross was^ But
why did not the "Reformer'* favor us with the law and
the testimony on this subject? Did he consider his
bare word as equal authority with the Bible? It is
evident to my mind that if God has had different plans
to save sinners, then there will be discord in the song
of the redeemed in heaven. But we learn that " there is
IT' 'i 5 God, and one Mediator between God and
men, the man Christ Jesus and " neither is
there salvation in any other, for there is none

Acts iv: 12. . _ Z \

other name under heaven given among men
whereby we must be saved." And we read in the Bible
of but one salvation which refers to the redemption of

the human family, and it is the same " sal-

l8aiahli:8. . ^ . . .

vation from generation to generation. "Of
which salvation the prophets have inquired

1 Peter i: 10. _ _ . , ^

and searched diligently.
One great From these scriptures it is evident that
salvation. there is but one great salvation or plan by
which God has saved sinners in different ages of the
world. But how were the ancient worthies saved ? How
Gai.iii:6-9. was Abraham pardoned? "Abraham believed
Abraham ^<^^> accouutcd to him for right-

with all his eousucss. Kuow yc, therefore, that they
pardoned^^^^ which are of faith, the same are the children
through faith Abraham. And the scripture, foreseeing
that God would justify the heathen through faith,

1?HE ACT Of TtJtlNlNa TO GOD.

pteaclied before the gospel unto Abraham, saying, In
thee shall all nations be blessed. So then they which
be of faith are blessed with faithful Abraham." Yes,
Abraham believed God, and it was counted to him for
righteousness; and they who were of FAITH, the same were
the children of Abraham, Then the answer is clearly
made out that Abraham was pardoned through faith.
But if Mr. Campbell be correct that no man could now
be pardoned as Abraham was, then it follows that no
man could be pardoned now through faith! But as the
scriptures foreseeing that God would justify the heathen
through faith, preached before the GOSPEL unto Abra-
ham.^^ It needs no comment here to show that Abra-
ham was pardoned in the same way with all his spiritual
children ; namely, through faith. The very fact that all
who are of faith, the same are the children of Abraham,
is positive proof that they are pardoned as Abraham
was. Not only so, but we are " blessed with faithful
Abraham," as being his spiritual seed who are to inherit
the same promises. The justification of Abraham by
works, of which James speaks, was not the justification
of a sinner in the sight of God ; but it was the justifi-
cation of a faithful servant of God, who had been justified
by faith more than forty years previous. So Paul and
James were setting forth different kinds of justification.

Again: it is said that Abraham "received Eom.iv: li-
the sign of circumcision, a seal of the right-
eousness of the faith which he had, yet hein^ ^®

' ° the heirs ot

uncircumcised ; that he might be the father Abraham
of all them that believe, though they be not ^^^^^^^^ ^^^^^^
circumcised; that righteousness might be imputed unto
them also: and the father of circumcision to them who

214

CAMPBELLITE BAPTISM.

nre not of the circumcision only, but who also walk in
the steps of that faith of our father Abraham, which he
had, being yet uncircunicised. For the promise, that he
should be the heir of the world, was not to Abraham,
or to his seed, through the law, but through the right-
eousness of faith." This needs no further explanation
to expose the utter fallacy of that doctrine which asserts
that no man now could be pardoned or saved like Abra-
ham. Those who lived before the time of Christ were
saved through faith in him as the promised Messiah ;
and those who now live must be saved likewise through
faith in him as the revealed Messiah. Rites and cere-
monies have been changed, temporal covenants have been
abolished, and dispensations have given away to others ;
but the great, glorious, and perfect plan of salvation
through faith in the Redeemer has never been, nor ever
will be, changed till he comes to judge the world. The
faith of the ancients looked forward to Christ the deliv-
erer as promised, and they exhibited their faith by all
the bleeding sacrifices and smoking altars of the old dis-
pensations. "These all died in faith, not

Heb. xi : 13. :r . • i i . i i •

having received the promises, but having seen
them afar off, and were persuaded of them, and embraced
them, and confessed that they were strangers and pil-
grims on the earth." But our faith looks back to the
same deliverer as having already suffered, the just for
the unjust, and rose again the third day, who ever liveth
to make intercession for us. Yet even if it were so,
that God has made different plans of salvation, which he
has not, the salvation of the thief would still be accord-
ing to the last revised plan of salvation, for he was par-
doned in the Christian dispensation.

NECESSARY TO RECEPTION OP HOLY SPIRIT. 2l5

SECTION IV.

MR. CAMPBELL TEACHES THAT BAPTISM IS NECESSARY
IN ORDER TO THE RECEPTION OP THE HOLY SPIRIT.

He affirms that "to be immersed into the Mm. Har.,
name of the Holy Spirit prepares for the en-
ioyment of this communion, as beina; im- immersion

J J JO prepares for

mersed into the Father introduces into the the reception
enjoyment of the love of God, and as immer- Spint.
sion into the name of Jesus Christ introduces us into
the favor of the Lord Jesus." Then, if this be so, that
immersion prepares us for the enjoyment of the com-
munion of the Holy Spirit, it follows that none can enjoy
this communion previous to immersion.

Again Mr. Campbell says on this subject: Chr. Bap.,
" Before the Holy Spirit can be received, the ^*
heart must be purified ; before the heart can be purified,
guilt must be removed from the conscience ; and before
guilt can be removed from the conscience, there must
be a sense, a feeling, or an assurance that sin is par-
doned and transgression covered. For obtaining this
there must be some appointed way, and that means or
way is immersion into the name of the Father, Son,
and Holy Spirit; so that, according to this order, it is
incompatible, and, therefore, impossible, that the Holy
Spirit can be received or can dwell in any heart not
purified from a guilty conscience."

The sum of the above argument is this : The Holy
Spirit can not dwell in any heart not puri-

^ ^ Impossible

^ed from Oj guilty conscience ; hut the means or for the Holy
viny to nhfm'n this is immersion into the name ^p^"****^^®"

216

CAMPBiBLLITte BAPTISM.

in the heart ^ Father^ Son^ and Holy Spirit ; TH£RS

before bap- FORE IT IS IMPOSSIBLE THAT THE HOLY

tism. Spirit can be received or dwell in any

HEART BEFORE IMMERSION !

That I have not mistaken Mr, Campbeirs argument is
seen in the following : Through the water we come

Mill. Har., Jesus, who Came through water to us ;
vol. 1, p. 361. thus, as when the earth was first born of
water, the sun lifted his rays upon it, so the Sun of
Righteousness first beams upon our souls when born into
that kingdom into which none can enter unless born

chr. Sys., again." And he again says that being born
p. 200. again and being immersed are the same thing.

So it is clearly laid down in the reformation that the
Sun of Righteousness first beams upon our souls when we
arise from immersion^ and that it is impossible for the
Holy Spirit to be received or dwell in any heart before
immersion; and to prove that the reception of the Holy
Spirit depends on immersion, Mr. Campbell refers to the
language of Peter on the day of Pentecost as follows :

Chr. Bap., " Hcuce it camc to pass that Peter said, * Be
p. 439. immersed for the remission of your sins, and
ye shall receive the gift of the Holy Spirit.'*

It is argued from this that there is no promise of the
The baptism ^^^7 Spirit before baptism. In order to un-
of the Holy dcrstand the Bible teaching concerning the
Spirit, Holy Spirit, it is necessary to distinguish be-
tween the office of the Holy Spirit in conversion and
THE GIFT or baptism of the Holy Spirit. All who are
born of the Spirit, or converted to God, receive the Holy
Spirit as a witness ; but' all who are thus converted do
not receive the gift or baptism of the Holy Spirit. That

I^ECESSAtlY TO RECEPTION OP HOLY SPIRIT. 219

the baptism and gift of the Holy Spirit denote the same
divine blessing is seen by consulting the Acts of the
Apostles. When Peter was preaching at the house of
Cornelius, "The Holy Ghost fell on them Acts x: 45.
which heard the word. And they of the cir- qj^^ ^1,6
cumcision which believed were astonished, as Spirit,
many as came with Peter, because that on the Gentiles
also was poured out the gift of the Holy Ghost." This
miraculous display of the power of God on the Gentiles
which enabled them to speak with tongues is called the
" gift of the Holy Ghost." But Peter, rehearsing the
same occurrence, said, '^And as I began to ^ctsxi- 15
speak, the Holy Ghost fell on them, as on us 16.
at the beginning. Then remembered I the The baptism
word of the Lord, how that he said, John in- Holy Spirit
deed baptized with water, but ye shall be bap- the same,
tized with the Holy Ghost."

From these Scriptures it is proved that the "gift of
the Holy Ghost" and the " baptism of the Holy Ghost"
are identical ; therefore, on the day of Pentecost, when
Peter said, "Ye shall receive the gift of the Holy Ghost,"
he meant the same as ye shall he baptized with the Holy
Ghost. For Campbellites now to argue that the reception
of the Holy Spirit is limited by baptism, because the
baptism of the Holy Spirit was promised after baptism
on the day of Pentecost, is simply to exhibit their igno-
rance of the difference between the work of the Holy
Spirit in conversion and the baptism or gift of the Holy
Spirit. While the Holy Spirit has been in the
world from the beginning, performing bis office differenco^be-
in the salvation of men, the qift or baptism

' -L fice of the

of the Holy Spirit was never bestowed till the spirit in con-

218

CAMPBELLITE BAPTISM.

version and day of Pentecost. To be baptized with the
btptism^ofthe Holj Spirit does not mean to be born again,
Holy Spirit, pardoned, or converted. No person was ever
said to be baptized with the Holy Ghost till the day of
Pentecost, though multitudes had been converted or born
of God prior to that time. All who are now the chil-
dren of God on earth have been born again, born of the
Holy Spirit, and yet they have never received the gift
or baptism of the Holy Spirit in the Bible import of
these terms. Though there was no baptism of the Holy
Spirit until after the ascension of Jesus, yet holy men
of God spake as they were moved by the

2 Peter i : 21.

Holy Ghost" prior to that time. The bap-
tism of the Holy Spirit was that overwhelming influence
of the Spirit which enabled the possessor to speak with
tongues. The Apostles had power to heal the sick and
cast out devils, and had even received the
"Holy Ghost" before the day of Pentecost,
and still they had not received the gift or baptism of the
Holy Ghost. And even this gift or baptism of the Holy
Ghost was not confined to the baptized, but the ^-gift
of the Holy Ghost " was poured out on the Gentiles be-
fore baptism in water. It is evident, however, that the
gift or baptism of the Holy Spirit was always bestowed
upon the children of God, for none who are acquainted
with the Bible will contend that the unpardoned sinner
can enjoy the gift or baptism of the Holy Spirit.

Again. I call the attention of the reader to the words
of the Psalmist, to show that the Holy Spirit is not lim-
ited to any ordinance performed by any human adminis-
Psaims li- I^^vid prayed thus: "Take not thy

u. Holy Spirit from me." And he also makes

ESSENTIAL a?0 ACCEPTABLE PRAYER.

219

fche inquiry, " Whither shall I go from thy Psaims
Spirit? or whither shall I flee from thy pres-
once ? If I ascend up into heaven, thou art there ;
if I make my bed in hell, behold, thou art there.
If I take the wings of the morning, and dwell in the
uttermost parts of the sea, even there shall thy hand
lead me, and thy right hand shall hold me." With all
these mighty truths before us, how remarkable that any
one should contend that it is impossible for the Holy
Spirit to be received or enjoyed before immersion!
What, the Spirit of God which fills the whole universe
limited by immersion ! The Savior does not limit the
blessings of the Holy Spirit to the action of
baptism, for he affirms that your Heavenly
Father shall give the "Holy Spirit to them that ask
him."

SECTION V.

MR. CAMPBELL TEACHES THAT BAPTISM JS ESSENTIAL
TO ACCEPTABLE PRAYER.

It is emphatically taught in the so-called reformation
that the unbaptized have no right to pray to God at all.
Mi\ Campbell says: "Hence, in the moral fit- cbr. Bap.,
ness of things in the evangelical economy, p-'*^^*
baptism or immersion is made the first act of a Chris-
tian's life, or, rather, the regenerating act itself, in which
the person is properly born again — born of ^ water and
spirit* — without which, into the kingdom of Jesus, he

220

CAMPBJJLLITE BAt^TlSM.

Not the duty ^0 prayers, songs of praisd,

of the sinner no acts of devotion in the new economy are

° enjoined on the unhaptizedy This quotation

teems with errors, but I only wish more especial atten-
tion to that part which declares that no prayers^ songs of
praise^ no acts of devotion in the new economy are en-
joined on the unhpatized. Repentance and faith are re-
quired before baptism. Are there no acts of devotion
in these? Paul teaches the sinner that

Bom. x: 13.

"whosoever shall call on the name of the
Lord shall be saved." Are not the unbaptized enjoined
to call upon the name of the Lord? If so, they are re-
quired to pray, from the fact that none can call on the
name of the Lord (in faith) without prayer.

Again Mr. Campbell says, on the same point: ''And
Chr. Res., ^^^^ t'^^t Sou, who, for no other purpose than
p-247. to honor his Father^s institution, was im-
mersed in the Jordan, bestow pardon or salvation upon
any who refuse to honor him and Him that sent him?
He has been graciously pleased to adapt means to ends.
He has commanded immersion for the remission of sins ;
and think you that he will change his institutions be-
cause of your stubborn or intractible disposition? As
well, as reasonably might you pray for loaves from
heaven, or manna, because Israel eat it in the desert,
as to pray for pardon while you refuse the remission of
your sins by immersion." In this it is positively taught
that Jesus Christ will not bestow pardon or salvation
upon any unbaptized person, and as reasonably might
one pray for loaves from heaven as to pray for pardon
before immersion. From these texts it is proved that
Mr. Campbell teaches that acceptable prayer depends

ESSENTIAL TO ACCEPTABLE PRATER. 221

upon immersion. And lie is followed in this by the
Campbellites generally. But are not the Campbellites
liable to the charge which Eliphaz made against Job
when he said, Yea, thou caste th off fear, and restrain-
est prayer before God.*' Such teaching concerning
prayer is not worthy to be called "ancient Christi-
anity," but it savors more of ancient Catholicism.

222

OAMFBELLITE BAPTISM.

CHAPTER XI.

CAMPBELLITE BAPTISM.

1. Mr. Campbell teaches that being Born Again and being Im-

mersed are the same thing.

2. Mr. Campbell teaches that all Christians have two figurative

parents — the Holy Spirit, the Father; and the Water, the
Mother of them.

3. Mr. Campbell teaches that persons are begotten of the Spirit,

impregnated by the Word, and born of Water into the King-
dom of Christ.

4. Mr. Campbell teaches that no one can be born of God till

baptism, and that even Jesus Christ was born again in Bap-
tism.

6. Mr. Campbell admits that his view of Baptism introduced In-
fant Baptism.

SECTION L

MR. CAMPBELL TEACHES THAT BEING BORN AGAIN AND
BEING IMMERSED ARE THE SAME THING.

MR. CAMPBELL, as a reformer, seems to have stu-
diously avoided the path trodden by any previous
reformer. He wished to thrust his vessel of reform far
out into the seas unnavigated by other adventurers, so
that he might reap the whole honor of all the discov-
eries which he might make. He claims to have dis-
interred or dug up the meaning of the Christian in-
stitution, which had been lost and lay buried under
the rubbish of human traditions for hundreds of years.
But he not only claims to have resurrected the mean-

BAPTISM THE NEW BIRTH WITH CAMPBELLITES. 223

ing of the Christian institution from the gloomy grave
of the past, but he also claims to be the first to
proclaim the true design of baptism on the continent
of America. He says : " I received a letter from Ma-
son County, Kentucky, from one of my earli- ^^.^^
est friends and acquaintances in the State, New Series,
a gentleman who heard with extraordinary ^^^'^'P*^^-
attention my whole debate on baptism in the ^em^to
1823, when its true meaning; and design were P^'ociaim the

' . IT.*' true design of

for the first time promulgated in America." baptism in
This, indeed, was an important discovery ;
but, however, it is fatal to the interests of Campbell-
ism, because, as I have already shown, baptism without
the proper meaning or design is of no value with the
Campbellites; for Mr. Campbell contends that with-
out knowing and believing this, [that the
blood of Christ is applied in baptism,] immer- p. 521.*
sion is as empty as a blasted nut." Then, as Without
all immersions performed without understand- d^s^Jn^^ bip!
ing its true meaning is null and void, and as tism of no
Mr. Campbell himself was immersed long be-
fore this meaning was discovered, therefore the founder
of the Campbellite Society lived and died without ever
having received baptism in its true meaning and design.
Such is the awkward dilemma in which the Campbellites
are placed by their pretended discoveries.

Again Mr. Campbell says of baptism : " As
regeneration is taught to be equivalent to p- 200.
'beinsr born aerain/ and understood to be of ^^^^s bom

1 . . , 1.1 1 ,1 again and be

the same import with a new birth, we shall ing immersed

examine it under this metaphor; for if im-

mersioL be equivalent to regeneration, and regeneratioB

224

CAMPBELLITE BAPTISM.

be of the same import with being born again, then being
born again and being immersed are the same thing, for
this plain reason, that things which are equal to the
same thing are equal to one another." How manifest
the sophistry which lurks in this argument, if argument
it can be called. Mr. Campbell afl&rms, without proof,
that immersion is equivalent to regeneration^ and then
draws his conclusion that as regeneration is of the same
import with the new birth, therefore being born again

AND BEING IMMERSED ARE THE SAME THING 1 I have

already shown that immersion is not equivalent to regen-
eration, and, therefore, the conclusion that being born
again and being immersed are one and the same is
utterly false.

Again the Reformer says : In one sense, a person is

chr Sys ^^^^ father, but not Until he is first

p. 201. born of his mother ; so, in every place where
water and the Spirit or water and the Word are spoken
of, the water stands first. Every child is born of its father
when it is born of its mother; hence the Savior put
the mother first, and the Apostles follow him. No other
reason can be assigned for placing the water first. How

Christ to uniform this style ! Jesus says to Nicodemus,
Nicodemus. « You must be bom again, or you can not
discern the reign of God.' Born again! What means
this ? ' Nicodemus, unless you are born of water and
the Spirit you can not enter into the kingdom of God.' "

In the above, Mr. Campbell tries to sustain his posi-
tion that baptism is the new birth from the language of
Jesus to Nicodemus. But what does the Savior desigD
to teach by the phrase ^^born of water and of the Spirit? '
By this the Savior could not have referred to baptism

BAPTISM THE NEW BIRTH WITH CAMPBELLITES. 225

according to Mr. Campbell's own teaching, because he af-
firms that Christian baptism was first administered on the
day of Pentecost, and born of water is spoken of in the
present tense long before the time which he fixes for
baptism to commence. Furthermore, the Savior reproved
Nicodemus for his ignorance of the new birth. But if
immersion is the new birth, then the reproof was unjust,
from the fact that Nicodemus had no means of knowing
any thing of baptism, either from the law or the prophets;
but as the reproof was just that Nicodemus ought to
have learned the new birth from the old Scriptures, and
they teach nothing concerning baptism, therefore the
lledeemer did not mean baptism by the phrase " horn of
watery

In answer to the question, What is meant by being
born of water?" I can do no better than to introduce
the exposition of Elder Williams. He says :

-f T> p 1 p 1 ci • • • Exposition

" 1. i3orn oi water and or the bpirit is an of Campbeii-
explanation of born again. 2. It was given i^m, p. 333,334.
by the Savior to Nicodemus, a Pharisee, a wiiiiams'
ruler of the Jews, or master or teacher of ^^^^^ bom^of
Israel. 3. It was, therefore, an explanation water and the
adapted to him as suchj which he ought to
have understood. 4. It was an explanation, therefore,
which he ought to have learned and understood from his
sources of information. 5. But his sources of informa-
tion were the writings of Moses and the prophets. 6.
Hence, to them we must go to learn its meaning. Well,
as I have shown already, God, in saving us, does two
things for us : He gives us a new heart, and he cleamtn
us from sin. Now, these two things are to be found
both in the writings of Moses and the prophets. They

226

CAMPBELLITE BAPTISM.

are set forth in types iind promises, and especially m the
new covenant. Circumcision was tj^pical of a change of
heart corresponding to the birth of the Spirit. The
following passages prove this : Deuteronomy x, 16 : ' Cir-
cumcise therefore the foreskin of your heart,

Exposition • i i i t-.

of the terms and DC no more strli-necked. Deuteronomy
''T.^^r'"!" XXX, 6: 'And the Lord thy God will circum-

and the Spirit ^ ' »'

cise thy hearty and the heart of thy seed, to
love the Lord thy God with all thy hearty and with all
thy soul, that thou mayest live.' Are not these passages
plain? ^ ^ ^ It is evident that the Apostle Paul
understood circumcision as typical of a change of heart.
Hear him : ' He is- not a Jew, which is one outwardly :
neither is that circumcision, which is outward in the
flesh: but he is a Jew which is one inwardly; and cir
cumcision is that of the hearty in the Spirit, and not in
the letter; who^se praise is not of men, but of God.'
Rom. ii: 28, 29. ^ jS^ot only is a change of hear i

thus set forth in type, but our cleansing from sin is also
thus set forth. All the ceremonial washings under the
law were typical of our moral cleansing from the pollu-
tion of sin, particularly that connected with the ashes of
the red heifer. — Numbers xix : 19. This Paul teaches us
in Hebrews ix, 13, 14: ' For if the blood of bulls and
of goats, and the ashes of an heifer sprinkling the un-
clean, sanctifieth to the purifying of**flesh, how much
more shall the blood of Christ, who through the eternal
Spirit offered himself without spot to God, purge (or
cleanse) your conscience from dead works to serve the
living God.' The prayer of David in the fifty-first
Psalm plainly recognizes these two ideas : ' Wash me
thoroughly from mine iniquity, and cleanse me from my

BAPTISM THE NEW BIRTH WITH CAMPBELLITES. 2:^17

sin.' Again: '•Purge me with hyssop, and I shall be
clean ; wash me, and I shall be whiter than snow.'
This is one idea. ' Create in me a clean hearty 0 God^
and renew a right spirit within me,'' This is the other
idea. Here is a plain exposition of 'born of water and
of the Spirit.' " From this, and the whole tenor of the
Bible, it is evident that born of water " alludes to the
cleasing from or cutting off of sins^ while "born of the
Spirit" refers to the quickening process, or the making
alive hy the spirit. Instead of immersion be- Baptism not
ing called a hirth, in the New Testament, it is tii^^ew birth
called a burial. Again : It is evident that horn of water
does not mean baptism, from the fact that God had chil-
dren, and of course they were born of God, before bap-
tism was instituted. This fact in itself is sufficient to
confute all the sophistry of the Campbellites in attempt-
ing to prove immersion to be the new birth. If it were
true that baptism is the new birth, then it follows that
no person was ever born of God before the institution of
baptism. To use the gross figure of Mr. Campbell, that
water is the mother of God's children, all his children
born before baptism was instituted must have been boru
of a different mother, and, consequently, we would only
be half-brothers to the Old Testament saints! Another
proof that baptism is not the new birth is found in the
language of John, thus : "Whosoever believ-
eth that Jesus is the Christ is born of God."
Yes, it is declared by the authority of Heaven that every
true believer is born of God; and as faith is independent
of baptism, therefore being born again and being im-
mersed are not the same thing. Again the Savior say^
upon the subject of a new birth; "But as John i; 12, 13.

228

CAMPBELLITE BAPTISM.

Baptism uot mauy as received him, to them gave he power
tbenewbutu become the sons of God, even to them that
believe on his name ; which were born not of blood, nor
of the will of the flesh, nor of the will of man, but oi
God." It is here shown that all them that believe on
Ms name are horn of God. And whatever is meant by
the new birth, it does not depend on the will of man;
but baptism does depend upon the will of man, therefore
baptism is not the new birth.

SECTION II.

MR. CAMPBELL TEACHES THAT ALL CHRISTIANS HAVE
TWO FIGURATIVE PARENTS — THE HOLY SPIRIT, THE
FATHER, AND THE WATER, THE MOTHER OF THEM.

Mr. Campbell has attempted to literalize the new birth
by finding something in it to correspond to every part
of the process of natural generation and birth. He
speculates thus upon this subject : " How much more
sensible the fishermen of Galilee than our

Mill. Har., , , . , ^ i •

4th Series, thcological doctors 01 the nineteenth century.
Toi. 4, p. 60o. rjpj^^^ h.2iYe two figurativo parents for one fig-
Water the urativc birth, because we do have and must

mother.

have two natural parents lor one natural
birth. Every living man among us had, if he have not
now, a father and a mother. Did any one ever see a
human being that had not two parents? There is not
a child of God in the Church Militant that has not had
two parents. Hence, in the figurative generation there

WATER THE MOTHER OF CAMPBELLITES. 229

are the \Vord, the bpirit, and the smner, and

m the figurative birth there are the water dren have tim

and the Spirit. A man dead in trespasses water aatbeii

^ ^ ^ ^ mother.

and in sin is quickened, made alive, or begot-
ten by the Spirit, through the Word, and he is born of the
water and the Spirit after he has died to sin and been
buried in the water of baptism with Christ." Here the
loaier and the Spirit are set forth as the mother and
father of God's children, and they are not born of God
till they have been buried in the water of baptism ! But
is the water really the mother of all the family of God?
Mr. Campbell says: "In these days of apos- ^.j^y j,^^
tasy, men have sought out many inventions, p- ^64.
Some have attempted to get into the kingdom campbeiutes

1 • 1 ^^ /-\ ^ ^^^^ their

ot heaven without being born at all. Others mother the
imagine that they can be born of the Spirit
without water, and that the King is as well pleased with
them who have been born without a mother as those
who are lawfully born of father and mother." We will
admit, without controversy, that the tvater is the "mother"
of all the Campbellite family ; and as children frequently
think more of their mother than of their father, we need
not be surprised that the Campbellites put more stress
upon baptism than on the Holy Spirit. The curious
idea of the water being the mother of all the family of
God is peculiar to Campbellism alone. It is not found
in the Bible. Such an idea of the new birth is, to my
mind, not one whit better than the misconception of
Nicodemus, which caused him to exclaim,
"How can a man be born when he is old?"
Jesur designed to teach Nicodemus only one new birth.
This was expressed in the words, " Ye must be born

230

CAMrBELLITE BAPTISM.

again," or born of tlie Spirit." And, as has already
been sbown, the expression " born of water and of the
Spirit " is only an explanation of horn again., showing
the whole process of the cleansing and making alive of
the dead spirit of the sinner. It is certain that the lit-
eral water can not be the mother^' of Christians, from
the fact that in the new birth it is not the body which
John iii: 6. IS born again, but that which is born of the
The water not Spirit is Spirit." The spirit of man only is
our mother, born again in the new birth, and as the literal
water only applies to the body, which is not born again
in conversion, therefore born of water can not mean the
water of baptism.

To carry out the Campbellite rule of having two figur-
ative 'parents for one figurative hirth^ we must find the
figurative mother of all who were the "Sons of God"
before the marriage of the Spirit with the water ! Who
was the mother of the ancient children of God? Was it
the altar or the sacrifice, or was it the Jewish hierarchy?
And, according to this rule, who is the mother of the
"children of pride?" Or who is the mother of "the
children of this world?" or of "the children of diso-
bedience?" And if the water is the mother of God's
children, who is the mother of the " children of the
devil?" All these families of children are mentioned in
the Bible, and if it is necessary to have a mother for
each of them, who or what are their mothers? The
servants of the devil are in the Bible represented as the
children of the devil ; and, in like manner, the servants
of God are represented as the children of God, though
they were once " by nature the children of
wrath, even as others." But they have re-

WATER THE MOTHER OF CAMPBELLITES. 231

ceived tlie Spirit of adoption, whereby they cry, Abba,
Father. It is not the water of adoption, but the spirit
of adoption, that enables the children of God to cry,
Abba, Father.

Again Mr. Campbell remarks, that "there ^^^^ g^,^
are three births, three kingdoms, and three p. 2:i3.
salvations — one from the womb of our first it is claimed
mother, one from the water, and one from the ^®

' a new world

grave. We enter a new world on and not when bom of
before each birth: the present animal life, at
the first birth ; the spiritual, or life of God in our souls,
at the second birth ; and the life eternal, in the presence
of God, at the third birth. And he who dreams of en-
tering the second kingdom, or coming under the domin-
ion of Jesus, without the second birth, may, to complete
his error, dream of entering the kingdom of glory with-
out a resurrection from the dead." We wish the reader
to notice in this text that Mr. Campbell affirms that ice
enter a new world on and not hefore the second hirth or
baptism, and that we enter the spiritual, or life of God
in our souls, at the same time; but there is not the least
intimation in the Bible that we enter a new world at
baptism, though, if we are properly baptized, we are pre-
pared to enter the Church. And so far from the life
of God commencing in our souls at baptism, it is em-
phatically declared by the Savior that " he that helieveth
on him that sent me hath everlasting life.^^ Here the
Savior has decided against the Campbellites, by making
everlasting life depend on faith and not immersion.

232

CAMPBELLITE BAPTISM.

SECTION ITI.

MR. CAMPBELL TEACHES THAT PERSONS ARE BEGOTTEN
OF THE SPIRIT, IMPREGNATED BY THE WORD, AND
BORN OF WATER INTO THE KINGDOM OF CHRIST.

chr. sys., Here is his own language : " Persons are
p. 201. begotten of the Spirit of God, impregnated

by the Word, and born of the water." As suitable to
my purpose, I here insert the criticism of Elder Jeter
campbeiiism On the text abovo cited. He remarks that
Re-examined, ccj^ jg admitted that, physiologically, there is
Elder Jeter's ^ distinction between begotten and horn; but
criticism. jyjj.^ Campbell, and every tyro in Greek, know
that these terms in the New Testament represent pre-
cisely the same word. Whether believers are said to be
* begotten of God,' or ' born of God,' depends merely on
the taste of the translators. Whosoever, in Scripture
phraseology, is 'begotten of God,' is -born of God.'
When a person, according to Mr. Campbell's theory, 'is
begotten,' or, which is precisely the same thing, born of
God, he is next impregnated by the Word. Conform-
ably to physiological laws, the mother, and not the foetus,
is impregnated ; but Mr. Campbell inverts the order of
nature, and insists that ' persons begotten of God (are)
impregnated by the Word,* and they are begotten aod
become pregnant before they are 'born of water.' 'Now
as soon as, and not before,' he affirms, * a disciple who
has been begotten^' that is, horn of God, 'is born of wa-
ter'— immersed — * he is born of God,' or 'of the Spirit.'
Who has ever noted a greater confusion of metaphors,
or a greater obscurity of conception?" Elder Jeter's

PROCESS OP THE CAMPBELLITE BIRTH.

233

criticism exhibits the gross absurdity of attempting to
literalize the new birth. To carry out his theory, Mr.
Campbell should have the water^ the mother, impreg-
nated, instead of the person born. Mr. Campbell him-
self admits that the terms begotten and horn of God are
derived from the same original word ; for he says,
''Whether we shall read, 'he that believeth Debatewith
that Jesus is the Messiah, is born of God,' Rice, p. 457.
or is begotten of God, must depend upon the campbeii
taste and discrimination of the translator, as admits born

and begotten

the word is the same in the original text." tobefromtiie
Yet, notwithstanding this confession that the
terms begotten and born in the New Testament are from
the same original word, Mr. Campbell has based his
whole theory of the new birth upon the assumption that
begotten and born of God are two distinct things. But,
according to Mr. Campbell's theory, can not those who
are begotten by the Spirit and impregnated by the Word
be born without immersion? No; for Mr. Campbell
says, "Begotten of God he may be, but born „ ,
of God he can not be until born of water." Extra No. 1,
So, according to this reformed theory of the " '
new birth, persons begotten of the Spirit and impreg-
nated by the Word must forever remain unborn, unless
some ecclesiastical midwife, or human administrator,
bring them forth from the womb of water ! But sup-
pose that some of these unborn children of God' should
die without being born, or immersed, will they be re-
ceived into heaven? or will they "be raised to the
damnation of annihilation," as taught by Mr. Campbell's
brother Thomas? Hear Mr. Campbell a^ain
on this subject: "Down into the water you p. 243.

CAMPBELLITE BAPTLSM.

ivrsonscon- wcre led. Then tlie name of the Holy One

cealed in the <? •i.i i

wurub of wa- ^P^^ 3^^^^ laith and upon your person was
tt^i'- pronounced. You were then buried in the

water under that name. It closed itself upon you. In
its womb you were concealed. Into the Lord, as into
the water, you were immersed. But in the water you
continued not. Of it you were born, and from it you
came forth, raised with Jesus, and rising in his strength.
There your consciences were released, for there your old
sins were washed away." In its (the water's) loomh you
were concealed^ and there your consciences were released^
for there your old sins were loashed away!

Such is the metaphysical nonsense of Campbellism.
To talk of sins being washed away in the womb of
water, is to talk foolishness. But do the Scriptures
teach that the consciepce is released or cleansed by bap-
Hebrewsix: tism ? No ; for Paul says, " For if the blood
13, 14. bulls and of goats, and the ashes of an

heifer sprinkling the unclean, sanctifieth to purifying
of the flesh ; how much more shall the blood of Christ,
who through the Eternal Spirit oflered himself witliout
spot to God, purge your conscience from dead works to
serve the living God?" Then, it is not through bap-
tism, but "through faith in his blood," that

liom. iii : 25. . • i i ^ n

the conscience is released or purged irom
dead works. John also taught the same
when he said, " The blood of Jesus Christ his
Son cleanseth us from all sin." We are aware that Mr.
Campbell tries to make Peter testify in his favor ; but,
in doing this, he puts words in Peter's mouth which he
never uttered. He affirms: "Thus immer-

Chy. Res.,

p 321. sion, says Peter, saves us, not by cleansing the

PROCESS OF THE CAMPBELLITE BIRTH.

235

body from its filtli, but the cooscieiice from immersion

., -I, • • 11 • cleanses the

its guilt. 1 es, immersion saves us by burymg conscience
us with Christ, raising us with him, and so guilt,
our consciences are purified from dead works to serve
the living Grod." (f%r. Campbell makes Peter say that
immersion saves us hy cleansing the conscience from lis
guilt! Now, I affirm that Peter has made no such state-
ment^ But Peter did say, "The like figure ^ petgr . 21
whereunto even baptism, doth also now save

^ ^ The figura-

as (not the putting away of the filth of the tive salvation
flesh, but the answer of a good conscience t)aptism.
toward God,) by the resurrection of Jesus Christ." As
the salvation of the eight souls in the arh was not
merely a temporal deliverance, but it was also a figure
of the salvation by the resurrection of Jesus Christ. To
omit the parenthesis, the language of Peter stands thus :
The like figure ivliercunto even haptism^ doth also now
save us, hy the resurrection of Jesus Christ.y Peter draws
the analogy between the two figures. As the coming
forth from the ark and water of the deluge was, in some
way, a figtire of the coming forth or the resurrection of
Jesus Christ from the grave, in like manner the coming
forth from the liquid grave of baptism is a figure of the
resurrection and salvation by Jesus Christ. The like
figure means that one figure resembles the other figure.
So this statement of Peter is in perfect harmony with
our views, that through faith we have the real and actual
salvation, and in baptism we have the formal or figura-
tive salvation. This is a beautiful comment on the com-
mission which has been so much misapplied by the
Campbellites : " He that believeth and is

1 , , T-i 1 Mark xvi : 16.

baptized, shall be saved. Every one that

236

CAMPBELLITE BAPTISM.

believeth in Christ is in possession of everlasting life,
of real salvation ; but when he is baptized, he has the
figurative salvation also. The Campbellites exhibited
the sagacity of the man who has the figure or likeness
of his friend, and affirms by all that is sacred that the
likeness is the man himself!

Thesaiyation was once Said of a soldier, suddenly en-

in baptism. tering a parlor, with gun in hand, and seeing
his figure, or likeness, in a large mirror, and supposing
it to be the enemy, he fied ; and, in like manner, the
Campbellites have mistaken the figurative salvation in
baptism for the real salvation. But Peter explains
himself when he calls baptism a figure. He says it
saves us by the resurrection of Jesus Christ: "Not the
putting away the filth of the flesh, but the answer of a
good conscience toward God." Yes, baptism is the an-
swer of a good conscience ; therefore, as the conscience
is good before baptism, it must have been purified or
purged from dead works before baptism. The Apostle
Peter and Mr. Campbell do not agree in their views of
baptism. The Campbellites affirm that baptism saves us
by cleansing the conscience f rom its guilty but Peter makes
baptism the answer of a good conscience iowo.rd God
The Campbellites will take a sinner, with a bad or defiled
conscience, and immerse him in order to give him a good
conscience; but Peter would baptize because the con-
science is already goud^ and the baptism could then bo ^
the answer or resporiso of a good conscience.

JESUS CHRIST BORN AGAIN IN BAPTISM. 237

SECTION IV.

MR. CAMPBELL TEACHES THAT NO ONE CAN BE BORN OF
GOD TILL BAPTISM, AND THAT EVEN JESUS CHRIST
WAS BORN AGAIN IN BAPTISM.

This is shown in a quotation already given. In speak-
ing; of the new birth, Mr. Campbell said : "Be-

^ ' ^ Mill. Har.

gotten of Grod he may be, but born of God he Extra Ko. i,
can not be until born of water." And again
Mr. Campbell said, on the subject of the new birth :
" The Holy Spirit made the literal body of
Jesus by its influences, and afterward filled p- 373.
it. But it was not until he was born again campbeiiism
in the Jordan that the Holy Spirit, in the Christ was
form of a dove, descended upon him, and this ^^^^ agam.
Spirit, not in measures, but without measure, ever after
abode in him as the Spirit of wisdom, power, and good-
ness."

In the above I have emphasized the words born
AGAIN, in order to call attention to the monstrous ab-
surdity of the idea of Jesus Christ being born again.
This would clearly imply that Jesus was a sinner prior
to his new birth or baptism ; for it is taught in the
New Testament that being born again secures the sub-
ject from sin. John says, " Whosoever is born of God
doth not commit sin ; for his seed remaineth , . ...

' 1 J oil U 11 1 . V.

in him: and he can not sin, because he is born makes
of God." To say nothing more of the folly <^i"ist a sin-
of the strange idea of Jesus being bor7i again
in Jordan, this passage from the pen of inspiration is
enough to overtlirow the whole fabric of Campbell i,sm

238

CAMPBELLITE BAPTISM.

concerning the new birth. Mark the expression, Who-
soever is born of God doth not commit sin.''' But if
Campbellism is correct that immersion is the new birth,
then it would mean that whosoever is immersed doth not
commit sin; but as immersion does not secure the subject
The real fi'om the commissiou of sin, therefore it fol-
new birth se- that immcrsion and the new birth are

cures from the i , i . , . , .

commission of not the Same. Uod s seed remaineth m him
who is born of God. This can not be said of
all the immersed. In the new birth a holy principle or
seed is communicated, which prevtjnts the child of God
from the commission of sin. It is stronger still. He
can not commit sin because he is born of God. Now,
if immersion was the new birth, then no immersed per-
son could commit sin ; but when we take the Bible
view of the new birth, that it is only the spirit which is
born of the Spirit, the difficulty is removed from this
subject, for the renewed or new-horn spirit can not sin,
though the flesh still inclines to sin. This is fully ex-
plained in the letter to the Romans. Paul says : " For
the good that I would, I do not; but the evil
25. which I would not, that I do. Now if I do

It is the ^^^^ ^ would uot, it is uo morc I that do it,
flesh which ]3ut sin that dwelleth in me. I find then a
law, that, when I would do good, evil is pres-
ent with me. For I delight in the law of God after the
inward man : but I see another law in my members,
warring against the law of my mind, and bringing me
into cajDtivity to the law of sin which is in my members.
0 wretched man that I am! who shall deliver me from
the body of this death? I thank God, through Jesus
Christ our Lord. So then, with the mind I myself serve

NONE BORN OF GOD BUT THE IMMERSED.

239

the law of God; but with the flesh the law of sin."
Paul delighted in the law of God after the inward maii^
and with the mind he served the law of God, but with
the Jlesli the law of sin. It is evident that Paul here
alludes to that part whi(3h was born of God by the terms
^'■inward man"' and Uiind." It is this inward man
which is born of God, and can not commit r^^^^^ iuwaixi
sin because it is born of God. Then, it is as ^i- new-

. , . . . , bom soul,

clear as demonstration that unmer^sioa is not the does not serve
new birth because the new birth bestows the
holy seed, which prevents the inward man from the com-
mission of sin. Immersion does not produce this effect.
The sins or trespasses committed by one who is born of
God originate in the flesh, or through the influence of
tlie flesh. Tliis is why the Apostle said that with the
flesh he served the law of sin. Again . Mr. Campbell
says, on the importance of baptism: "If, then, the pres-
ent forgiveness of sins be a privilege and a
right of those under the new constitution in p- 213.
the kino^dom of Jesus, and if beino; born ao:ain, Remission

, . , p 1 1 CI • . . of sins not le-

or being born or water and the opirit, is nec- ceived before
essary to admission, and if being born of
water means immersion^ as clearly proved by all wit-
nesses, then remission of sins can not, in this life, be re-
ceived or enjoyed previous to immersion." This is the
positive declaration that the remission of sins can not, in
this life, be received or enjoyed previous to immersion !
Such is the decision of Mr. Campbell, but not of the
Bible. As there is no promise of the pardon of sins
only in this life^ and Mr. Campbell teaches that pardon
of sins can not be received in this life previous to im-

240

CAMPBELLITE BAPTISM.

mersion, therefore, according to this position, there can
be no remission of sins in this world, or the world to
come, without immersion !

SECTION V.

MR. CAMPBELL ADMITS THAT HIS VIEW OF BAPTISM IN-
TRODUCED INFANT BAPTISM.

Mr. Campbell sets forth the vast importance of immer-
sion in the following strain : There is no such thing

chy Res outward bodily acts in the Christian insti-
p. 253. tution, and less than in all others in the act

Campbell of immersion. Then it is that the spirit,
baptism soul, and bodj of man becomes one with the
makes body, Lord \ then it is that the power of the name

soul, and spir- i tt i o • •

it one with of Father, Son, and Hoiy Spirit comes upon
the Lord. . ^^^^ jg ^]^^^ ^^.^ enrolled among the

children of God, and enter the ark, which will, if we
abide in it, transport us to the mount of God."

In the above, the Bethany Reformer has announced
the discovery that immersion is not an outivard hodihj
act^ and that the spirit^ soid^ and hody of man become one
with the Lord in immersion ; and that by immersion we
are enrolled among tJte children of God^ and enter his ark!
If immersion is not an outioard act, it must be an inter-
nal act. This is strange logic indeed ; and if immersioD
is not a bodily act, it must apply to the spirit or sou;
only! Is this so? And is it true that in immersion
the sjjirit^ soul^ ojid body of maji become one with the

INTRODUCED INFANT BAPTISM.

241

Lord? We learn from the Bible that the hody or flesh
even of the Christian, instead of being one with the Lord^
is continually warring against the law of God ; but Mr.
Campbell, the great ecclesiastical discoverer, has found
in immersion the talisman by which he proposes to bring
the body or flesh into a oneness with the Lord. If these
wonderful effects of baptism had been received by Paul
when he was baptized, then he would not have com-
plained of his fearful warfare with the flesh, which he
calls the body of this death, because the body as well a^
the Spirit would have been one with the Lord. Agaiu
Mr. Campbell says concerning the wonderful benefits of
baptism : " He appointed baptism to be, to every

1 ,,.11 nil- P Debate with

one that believeth the record he has given oi Maccaiia, p
his Son, a formal pledge on his part of that
believer's personal acquittal or pardon, so sig- ^^^^y te cb
nificant and so expressive that when the bap- from the wat-
tized believer rises out of the water, is horn spotless

as an augel.

of waier^ enters the world a second time, he
enters it as innocent, as clean, as unspotted as an angel;
his conscience is purged from guilt, his body is washed
with pure water ^ even the washing of regeneration."
A^ain : Mr. Campbell confesses that " it was ^ . .

^ ^ Debate witn

this view of baptism misapplied that origi- Maccaiia, p.
nated infant baptism. The first errorists on
this subject argued that if baptism was so necessary for
the remission of sins, it should be administered to infants,
whom they represented as in great need of it on account
of their original sin."

In the above, it is taught by Mr. Campbell that when
one is immersed he enters the loorld a second time AS in-
nocent, AS CLEAN, AS UNSPOTTED AS AN ANGEL, AND

242

OAMPBELLITE BAPTISM.

THAT THIS VIEW OF BAPTISM ORIGINATED INFANT BAP-
TISM. But do the Campbellites usually exhibit the spot-
less character of the angels? Let the present state of
the Campbellite societies furnish the answer. Mr. Camp-
bell here has confessed the historic fact that his view of
the importance of baptism in order to the remission of
sins originated infant ha/ptism. Yes, the Campbellite doc-
trine of baptismal salvation not only originated infant
baptism, but it also originated many of the superstitions
of Popery. Yes, Mr. Campbell has admitted that he
holds the same vieio of baptism held by the first error-
ists," who not only introduced infant baptism^ but they
inaugurated the grand o^postasy^ which finally culminated
into Popery. Mr. Campbell, the pretended reformer, has
by his confession embraced this mother heresy, baptismal
salvation, and made it the foundation of the current ref-
ormation. When the ancient errorists made baptism the
new birth, without which none could enter heaven, then
the people began to have a superstitious reverence for
their preachers, who were regarded as holding the keys
of the kingdom of heaven, and it now became easy for
them to usurp all the authority over the private church-
members ; and thus Antichrist, in all his huge propor-
tions, stood forth as the ofi'spring of baptismal salvation.
The same is thus expressed by Dr. Gill : " The same
Pillar of iwother heresy, baptismal regeneration, which
Popery, p. 42. g^y^ birth to Popcry, gave birth to infant bap-
tism. They were engendered in the same dark womb of
ignorance and superstition ; they came forth together,
they grew up together, together they overspread the na-
tions, and together shall they disappear before the light
of Christ's Gospel and the brightness of his coming."

INTRODUCED INFANT BAPTISM.

243

Yes, this same old haggle-toothed mother heresy^ which
"originated infant baptism," gave birth to Popery, with
all its idolatrous superstitions, and caused the union of
Church and State, with all the bloodshed arising there-
from, and which has lighted the martyr fires through all
the dark ages of Papal rule, shedding pestilence, woe,
and moral death throughout the world. This mother
heresy, I say, has been taken from the ruins of a Pedo-
baptist temple by Mr. Campbell, and dressed up in modern
style and called " Ancient Christianity," " Christianity Re-
stored," "The Ancient Gospel," with many other high
sounding names to attract the attention of the world.

244

CAMPBELLITE BAPTISM.

CHAPTER XII.

CAMPBELLITE BAPTISM.

1. The Capital Argument of Mr. Campbell, that though Salvation

is ascribed to several causes, Immersion is alwaj^s implied,
answered.

2. The Sum of the Benefits ascribed by Mr. Campbell to Immer-

sion.

3. The Real or Scriptural design of Baptism.

SECTION 1.

THE CAPITAL ARGUMENT OP MR. CAMPBELL, THAT
THOUGH SALVATION IS ASCRIBED TO SEVERAL CAUSES,
IMMERSION IS ALWAYS IMPLIED, ANSWERED.

IN this closing chapter on CamjphelUte Baptism^ I wish
to answer the argument of Mr. Campbell which is so
much relied on by the Campbellites generally. It is
chy. Res., Stated thus : "When they find a passage where
p. 217. remission of sins is mentioned without immer-

sion, it is weak or unfair in the extreme to argue from
that that forgiveness can be enjoyed without immersion.

If THEIR LOGIC BE WORTH ANY THING, IT WILL PROVE
THAT A MAN MAY BE FORGIVEN WITHOUT GRACE, THE

BLOOD OF Jesus, and without faith ; for we can

FIND PASSAGES, MANY PASSAGES, WHERE REMISSION, OR
justification, SANCTIFICATION, or SOME SIMILAR TERM
OCCURS, AND NO MENTION OF EITHER GRACE, FAITH, OR

THE BLOOD OF Jesus." The Capitals are Mr. Camp-

SALVATION ASCRIBED TO SEVERAL CAUSES. 245

bell's, and they show the importance attached by him to
this argument. But it is further stated by him thus:
But now the question comes, which, to the ^hy. Res.,
rational, is the emphatic question, Whether p- 217.

DO THEY THINK, BELIEVE, TEACH, AND PRACTICE MORE
WISELY AND MORE SAFELY, WHO THINK, BELIEVE, AND
TEACH THAT GRACE, FAITH, THE BLOOD OF JeSUS, THE
NAME OF THE LORD, AND IMMERSION ARE ALL ESSEN-
TIAL TO IMMEDIATE PARDON AND ACCEPTANCE, OR
THEY WHO SAY THAT FAITH ONLY, GRACE ONLY, THE

BLOOD OF Christ only, the name of the Lord only,
AND immersion NOT AT ALL? To all men, women, and
children of common sense this question is submitted."

The above question is written in capitals, as They contend
thousrh it was unanswerable. But I think it .

^ ^ ^ ^ ^ salvation is

is easy to show that it is founded in sophis- ascribed to
try. It is freely admitted that there are sev- i^mersiou^is
eral things essential to the salvation of men, implied,
among which is the grace of God, the blood of Jesus, the
righteousness of Christ, and faith in the Messiah. But
there must, of necessity, be some line or turning point
in which the sinner is pardoned, or passes from death
unto life. There must be some act, exercise, or duty in
which he passes from darkness unto light, from the
power of Satan unto God, and from a state of con-
demnation to that of justification. But where is this
line or turning point in which the efficacy of the blood
of Jesus is applied to our consciences? Campbellites
affirm that this line or turning point between the saved
and the lost is immersion, without which neither grace,
the blood of Jesus, pardon, nor the Holy Spirit can
reach or cleanse the conscience of the penitent believer.

246

CAMPBELLITE BAPTISM.

But we emphatically believe and teach that this line oi
turning point of salvation is faith with the hearty through
which pardon and salvation is bestowed. Mark well,
that when salvation is ascribed to these different causes,
such as grace and the hlood of Jesus, it is always stated
in such a manner as to show that faith is the medium
through which the blessing is granted. But not so with
immersion. Salvation, or eternal life, is often ascribed
to faith in such a manner that immersion can not bo
understood as the cause, or medium without doing great
violence to the Word of God. For example, the Apostle
Ephesians says I " For by grace are ye saved througli
^- faith," not through immersion. Again : "Whom

Rom.iii:25, Qod hath sct forth to be a propitiation through
faith in his hlood, to declare his risrhteousness

Paul makes . . ' . ,

salvation for the rcmissiou of sins that are passed,
through faith through the forbearance of God ; to declare,
I say, at this time his righteousness : that he might be
just, and the justifier of him that helieveth in Jesus''
So, then, it is through faith in his hlood, and not
through immersion, that the sinner is justified. ''Where
is boasting, then ? It is excluded. By what
law? of works? Nay, but by the law of faith."
So, then, it is certain, that in the salvation of sinners
faith is inseparahly connected ivith those hlessings and
duties to which salvation is ascribed or promised. But
faith may exist before and independent of immersion.
Campbeiiism " -^^^ supposc rcmissiou Or justification is,
Examined by in many passagcs, promised, where no men-
jeter, p. 246. ^.^^ made of ' either grace, faith, or the
blood of Jesus, ' the hlessing is promised to some holy ex-
ercise or quality which implies the existence of faith, and

SALVATION ASCRIBED TO SEVERAL CAUSES. 247

is i7iseparahly united to grace and the blood of Christ. Bui
mark this! Baptism is not essentially connected with
faith^ nor with any of the exercises which suppose the ex
istence of faith. A man must be a believer, in tbe full
scriptural sense of the term, before he is a fit subject
of baptism." But if he is a true believer, he has already
crossed the line between the condemned and the justified
In order to exhibit the weakness and sophistry of
this capital argument of Mr. Campbell, I will state it
once more, including in it also the communion, or Lord^s
Supper, which is as positively commanded as immersion.
In the institution of the supper, the Savior said of the
bread, " This is my body," and of the tvine, This is
my blood ; " and in another place he said, " Except ye eat
the flesh of the Son of man, and drink his johnvi: 53
blood, ye have no life in you. Whoso eateth
my flesh, and drinketh my blood, hath eternal life ; and
I will raise him up at the last day." Here the bread
and wine are emphatically said to be the body or flesh and
blood of Jesus, and spiritual and eternal life are made to
depend on eating his flesh and drinking his importance
blood. And if these expressions are taken of the supper,
literally, as Campbellites take the baptismal wash-
ing away of sins, then the doctrine of transubstantiation
and salvation depending on the eucharist stands just as
firm and on the same foundation as that of baptismal
salvation. But let us have this great Campbellite argu-
ment again stated, with the Lord's Supper added. It
runs thus : " But the question comes, which, to the
rational, is the emphatic question, Whether do they

THINK, believe, TEACH, AND PRACTICE MORE WISELY
AND MORE SAFELY, WHO THINK, BELIEVE, AND TEACH

248

CAMPBELLITE BAPTISM.

THAT GRACE, FAITH, THE BLOOD OF JeSUS, THE <AME

OF THE Lord, immersion, and communion are all

ESSENTIAL TO IMMEDIATE PARDON AND ACCEPTANCE, OR
THEY WHO SAY THAT FAITH ONLY, GRACE ONLY, THE

BLOOD OF Christ only, the name of the Lord only,

IMMERSION ONLY, AND COMMUNION NOT AT ALL ? To all

men, women, and children of common sense this question
is submitted.'^ Now we discover that this main argument
of Mr. Campbell proves just as reasonably, logically, and
scripturally that the communion is essential to

Communion

shown to be pardon as that immersion is essential to it;
salvation on provcs also that this main argument in

campbeiiite CampbelHsm is neither more nor less than " a

principles. . jjii i •iii*

genuine sophism, calculated to mislead the ig-
norant. Campbellites often, with a singular air of triumph,
ask the question, ^' Can any one be saved without obe-
dience?" The answer is, None. They ask again, ''Is
not baptism a command which is essential to obedience?"
The answer is, Yes. Then they boastingly ask, How
can any one he saved without baptism? "

To exhibit the bare sophistry in such questions, we
may put the same to the Campbellites, thus : " Can any
one be saved without obedience?" The Campbeiiite
answers, " They can not." ^' But is not the communion
a command which is essential to obedience ? " The
Campbeiiite answers, '' It is." Then we ask, How can
any one he pardoned or saved without communion ?

Thus, Campbeiiite arguments, by proving too much,
destroy themselves. The truth of the matter is this :
that some commands are enjoined on the sinner in order
to his pardon, while others are enjoined on the children
of God in order to exhibit their faith by their works,

{SALVATION ASCtltBED TO SEVERAL fJAlTSES. 249

aud thereby glorify God. Repentance and faith are
required of the ungodly in order to pardon and spirit-
ual life, while baptism and the supper are required of
those who are already pardoned. I here introduce the
testimony of Saul, to show that baptism is only enjoined
on those who have been already "freed from sin." He
asked, " How shall we, that are dead to sin,

, Rom. vi : 2-7.

live any longer therein? Know ye not, that
so many of us as were baptized into Jesus Christ were
baptized into his death? Therefore we are buried
[were buried^ aorist tense] with him by baptism into
death : that like as Christ was raised up from p^ui teaches
the dead by the olory of the Father, even so baptism

^ ; of those that

we also should walk in newness of life. For are freed from
if we have been planted together in the like-
ness of his death, we shall be also in the likeness of
his resurrection. Knowing this, that our old man is
crucified with him, that the body of sin might be de-
stroyed, that henceforth we should not serve sin. For
he that is dead is freed from sin." In the above, Paul
teaches that we "are dead to sin " before we "are buried
with him by baptism." But, Paul, what do you mean
by being dead to sin? He that is dead is freed from
sinf'' So Paul informs us that we must be dead to or
freed from sin before we are buried with Christ in bap-
tism. How striking the illustration ! The rebel against
God is first slain by the sword of the Spirit, the Word.
He is now dead to sin, or " freed from sin ; " then he is
buried with Christ in baptism, and rises to walk in
newness of life. But the Campbellites would take the
sinner alive to sin^ not freed from it, and bury him in
baptism in order to kill him to, or free him from sin !

250

CAMPBELLITE BAPTISM.

In battle, the slain are buried because they are dead,
not to kill them ! This one quotation is sufficient to
overthrow the whole system of Campbellism on the
design of baptism. From the teaching of Paul, baptism
is the first duty of those who are freed from sin.

SECTION II.

THE SUM OP THE BENEFITS ASCRIBED BY MR. CAMB-
BELL TO IMMERSION.

We would mention some other far-fetched arguments
in favor of baptismal salvation which are current among
Campbellites, but this would extend this work far beyond
the original design, and enough has already been brought
forward from the Bible to satisfy any one not hopelessly
sold to Campbellism that the doctrine of baptismal sal-
vation is false from beginning to end. In this section
I wish to sum up a few of the benefits ascribed to im-
mersion, either directly or indirectly, by Mr. Campbell.
It would seem, from the extravagant language of Mr.
Campbell, in setting forth the benefits of baptism, that
^ ^ , he had discovered the panacea for all the

The fabulous ^

benefits of spiritual maladies to which the fallen race of
baptism. Adam is subject. With Campbellites —

1. Immersion is the line between the saved and the lost.

2. Immersion is regeneration.

3. Immersion is conversion.

4. Immersion is the new birth.

5. Immersion is the washing of regeneration.

BENEFITS ASCRIBED TO BAPTISM.

251

6. Immersion is obeying the Gospel.

7. Immersion alone is the act of turning to God.

8. The pardon of sins depends on immersion.

9. Justification depends on immersion.

10. Sanctification depends on immersion.

11. Keconciliation depends on immersion;

12. Adoption depends on immersion.

13. Salvation depends on immersion.

14. A good conscience depends on immersion.

15. A pure heart depends on immersion.

16. Love to God depends on immersion.

17. Saving faith depends on immersion.

18. Repentance unto life depends on immersion.

19. Acceptable prayer depends on immersion.

20. The reception of the Holy Spirit depends on im-
mersion.

21. The intercession of Christ for us depends on im
mersion.

22. The new life depends on immersion.

23. Immersion is the converting act.

24. Immersion is the most important of the commands
of Christ.

^25. The water is the mother of all Christians.'^

These are only a part of the blessings ascribed by Mr.
Campbell to immersion, and, as I have before stated, I
am convinced that the Campbellites are guilty of idola-
try in attaching such unscriptural importance to bap-
tism. I do not wish to underrate the importance of
immersion by neglecting it, but we should not exalt bap-
tism to the place of our Savior. The Campbellites do
not seem to understand why we immerse at all, if we
think that sins can be pardoned without immersion. In

252

CAMPBELLITE BAPTISM.

reply, we ask, Why do the Campbellites " break the loaf/
if they think their sins were pardoned previously ? On
this point the Reformer says : " When a person has no

Mill Har ^^^^ confess, I do not baptize him. Bap-
New Series, tism Can neither be the seeking or answer of
a good conscience to the man that has no sins

Mr. Camp, f^,^^ ^-^^^ ^ clcansed/' This shows that

bell will not

baptize any it IS fear alone which moves the Campbellites
nneis. obedience. But the true spirit of Chris-
tianity is that we obey God because we love him. All
those who attempt to keep the ordinances through fear
of punishment alone are not the children of God. If
we are Christians, we love God because he first loved us,
and then we will keep his commandments, for they are
not grievous.

SECTION III.

THE REAL OR SCRIPTURAL DESIGN OF BAPTISM.

The Campbellites seem to be at a loss to know why
we Baptists immerse at all. We answer:

1. We immerse believers because Jesus CJirist commanded
us to do so. And if there were no other reasons, this alone
would satisfy every lover of God that immersion is im-
portant, and ought to be performed. The Savior makes
no unimportant or unmeaning commands. Immersion is,
therefore, essential to Christian obedience ; and he who
has not been immersed upon a profession of faith by the
authority of Jesus Christ, has failed to discharge the first

THE BIBLE DESIGN OF BAPTISM.

253

duty enjoined on a child of God. Jesus said,
"If ye love me, keep my commandments,'*
and, " Ye are my friends, if ye do whatsoever

^ ' i n John xv: 14.

i command you.

2. We baptize or immerse because it is necessary to com-
plete righteousness. The Savior said, " For

thus it becometh us to fulfill all righteousness."
Jesus did not need water to be his "mother" to wash
away his sins, or in order to be born again, as taught
by Mr. Campbell. And yet his baptism was to fulfill
righteousness; and those who lightly esteem immersion
should remember that it was sanctioned and sanctified
by the presence of the Father, the Son, and the Holy
Spirit. While the voice of the Father declared that he
was well pleased with it, the Lord Jesus Christ, the Son,
was the subject of it, and the Holy Spirit sanctioned it
by descending in the bodily shape of a dove upon the
newly-immersed Redeemer.

3. We immerse believers because it is essential to mem-
bership in the Church of Jesus Christ. No man nor woman
can be a member of that Church against which the Savior
promised that the gates of hell should never prevail
without immersion. All the denominations in Christen-
dom which practice baptism at all, admit that baptism is
essential to church-membership. But we go to higher
authority than man. The Savior enjoined immersion in
the commission as the first duty of a true believer in
order to membership in his Church; and Paul . said,

For'^by [in] one Spirit are we all baptized ^^^^^mi
into one body, whether we be Jews or Gen- * V
tiles, whether we be bond or free, and have been all
made to drink into one Spirit." In one Spirit are we

254

CAMPBELLITE BAPTISM.

Baptized by all haptized into one hody^ the Church. This
on-iSpnit. .^^ doubt, the proper translation of (en) the
Greek preposition rendered by King James' translation
by. That in is the proper rendering is supported by
the fact that the Holy Spirit is nowhere in the Bible
represented as the administrator of Baptism of any kind.
From this, then, it is evident that immersion is neces-
sary to admission into that organization called the hody
of Christ. Then, as we value the Church of Jesus Christ,
which is " the pillar and ground of the truth,"
the light of the world," and the house or,
temple of God, we should not lightly esteem immersion.

^, , 4. We immerse, because it is essential to the

ine Lord s '

Supper in the lawful approach to the Lord's table. This is
seen in the fact that Jesus invited none ex-
cept the baptized to the institution of the supper; and
also, when the Corinthians came together to partake of
the Lord's Supper, they came together " in the Church."
We have before shown that baptism was necessary to
membership in the Church, where alone the Lord's Sup-
per is found; therefore immersion is necessary to the
lawful approach to the Lord's table. It has ever been
admitted as a fundamental truth by all denominations,
except a few open communion Baptists and some mod-
ern Methodists, that baptism was always to be observed
prior to the Lord's Supper. Then, as we value the
solemn institution of the supper, we should not esteem
immersion of less importance.

5. We immerse for the formal washing away

In baptism . . /• • r\ • ii

we have the remission Of sms. Uur sins are really par-
formal remis- doned when we believe in Christ, but we

■ion.

have the emblematic washing away of sios in

THE BIBLE DESIGN OF BAPTISM.

255

immersion. This is taught by Peter on the day of Pente-
cost, and by Ananias to Saul, at Damascus, when he
commanded him to arise and be baptized and wash away
his sins. For the further discussion of this subject, the
reader is referred to the ninth chapter of this book be-
ginning on page 193.

6. We in/llUeTSC ill Ovdev to show fovtll the Baptism a

burial and resurrection of Jesus Christ. And monument of

. resurrection.

this seems to be the prominent design ot bap-
tism as taught in the Scriptures. There are three fun-
damental facts which stand as the main pillars of Chris-
tianity. They are the death, burial, and resurrection of
Jesus Christ. Paul sets forth these glorious truths
thus: ^'For I delivered unto you first of all i cor. xv:
that which I also received, how that Christ ^•
died for our sins, according to the Scriptures; and that
he was buried, and that he rose again the third day, ac-
cording to the Scriptures." And to keep these three
glorious events prominently before the world as well as
his Church, the Savior established two monuments to
perpetuate them. The Lord's Supper stands as a per-
petual monument of his death, of his broken body and
shed blood; and he established immersion, or burial in
baptism, as the monument of his burial and resurrection
from the dead. That immersion is designed to set forth
his burial and resurrection is proved from the following:
^^Know ye not, th^t so many of us as were
baptized into Jesus Christ were baptized into s-o.
his death? Therefore we are buried with him Baptism o
by baptism into death: that like as Christ
was raised up from the dead by the glory of the Father,
even so we also should walk in newness of life. For if

256

CAMPBELLITE BAPTISM.

we have been planted together in the likeness of his
death, we shall be also in the likeness of his resurrec-
tion." The same is repeated in the letter to the Co-

lossians, thus : " Buried with him in baptism,
Col. ii: 12. - . , . . 1 , . '

wherein ye are also risen with him through

the faith of the operation of Grod, who hath raised him
from the dead."

Baptism a ^^om these scriptures it is plain that bap-
proof of the tism, or immersion, is the monument of the

resurrection. 7 • 7 i p t ^ 'i ±^

burial and resurrection or Jesus, while the
supper is a monument of his death. Then, as it is im-
portant to teach the burial and resurrection of Christ,
so immersion is important to aid in setting these forth;
and as the resurrection of Jesus Christ was the pledge
of the resurrection of all the saints, so immersion which
shows forth his resurrection, is a proof of the resurrec-
tion of the dead. This is shown in Paul's argument in

favor of the resurrection, where he said,

iCor. xv:29. i • i • i

''Jiilse what shall they do which are baptized
for the dead, if the dead rise not at all? Why are they
then baptized for the dead?" Here Paul introduces
baptism as a witness to prove the resurrection from the
dead, which shows that he considered baptism as a mon-
ument setting forth the resurrection.

No lover of Jesus Christ, who understands his duty,
will neglect or refuse to be buried with Christ in im-
mersion. Then let none think lightly of this institution
of Jesus Christ, enjoined upon every believer, and made
essential to Christian obedience, to complete righteous-
ness, to church membership, to the lawful approach to
the Lord's table, and to the formal washing away of
Bins, as well as its beint< a monument of the burial and

THE BIBLE DESIGN OF BAPTISM.

257

resurrection of the Son of God, and also a pledge of the
resurrection of all the saints. Reader, have you ever fol-
lowed the example of Jesus Christ by being buried with
him in baptism? If not, how can you profess to love
him when you know your duty and do it not? The
Savior has said, "If any man come to me, and
hate not his father, and mother, and wife, and
children, and brethren, and sisters, yea, and his own life
also, he can not be my disciple." Here is the Savior's
explanation of the above : " So likewise, who-

1 r» 1 1 Lukexiv:^.

soever he be or you that lorsaketh not all
that he hath, he can not be my disciple."

258

CAMPBELLITE REGENERATION.

CHAPTER XIII.

CAMPBELLITE REGENERATION.

1. Mr. Campbell teaches that in regeneration there is no moral

improvement or change of the affections.

2. Mr. Campbell teaches that there is no internal evidence of the

pardon of sins.

SECTION I.

MR. CAMPBELL TEACHES THAT IN REGENERATION THERK
IS NO MORAL IMPROVEMENT OR CHANGE OF THE AF
FECTIONS.

WE have already fully sliown that one of the promi-
nent features of the Keformation of the nineteenth
century is that immersion is itself regeneration. Nothing
is personal regeneration with Campbellites except immer-
sion ; but it has been supposed by some that they teach
the necessity of an internal change, a change of heart
wrought by the Holy Spirit in the act of immersion.
This is a mistake. According to the teachings of Mr.
Campbell, there is no change of the mind or moral fac-
ulties of man in his plan of reformed regeneration. Let
Ohr. Bap., Reformer speak for himself He says :
P- ^' No new faculties are created in the human

("ampb^eiHte" mind, nor are any of the old ones annihilated :
regeneration, passions nor affcctions are communi-

cated. * * It appears, then, that the faculties of

IT PRODUCES NO CHANGE OF THE AFFECTIONS. 259

the humau spirit and the affections of the human mind
are affected no more by regeneration than the height of
the human stature, the corpulency of the human body, or
the color of the human skin are affected by it."

Mr. Campbell is very clear on this point. He em-
phatically declares that the faculties of the human

SPIRIT AND the AFFECTIONS OP THE HUMAN MIND ARE
affected NO MORE BY REGENERATION THAN

No change

THE HEIGHT OF THE HUMAN STATURE, THE produced by

CORPULENCY OF THE HUMAN BODY, OR THE Campbellite

regeneratiou.

COLOR OP THE HUMAN SKIN ARE AFFECTED

BY IT." What a regeneration this ! Is this " Christi-
anity restored?" The "passions" and "affections" re-
main unchanged in this reformed regeneration. The moral
qualities of man are affected no more hy regeneration than
the height of his stature, corpulence/ of his hody^ or the
color of his shin ! Then no moral effect is produced by
this regeneration, and, of course, no physical effect is
produced by it; therefore the Campbellite regeneration
produces no change whatever, either morally or physi-
cally. The sinner is morally dead before regeneration.
The Campbellite regeneration produces no moral change ;
therefore, those who only experience the regeneration of
Campbollism are still morally dead. The sinner loves siu
and hates God before regeneration. The regeneration of
Campbellism produces no change of the '-affections;"
therefore, those who only have Campbellite regeneration
still love sin and hate God. Is this the "ancient Gos-
pel?" But what saith the Scriptures on this vital point?
Do they teach that " the faculties of the human spirit and
the aff^ections of the human mind are effected no more Tjy
regeneration than the height of the human staJure^ the cor

260

CAMPBELLITE REGENERATION.

'pulency of the human hody^ or the color of the human shin
are affected hy it^

The Apostle Paul thinks very differently from theso"
statements of the Apostle of Campbellism. He says .

" For we are his workmanship, created in
Christ Jesus unto good works, which G od hath
before ordained that we should walk in them." Paul,
instead of denying that there is any change in regener-
ation, teaches that the whole moral man is created anew
in regeneration. Again Paul speaks on this subject thus :
" Therefore if any man be in Christ, he is a
new creature : old things are passed away ;
The children behold, all things are become new.-;,/ When
new^^*^ ^^^^ dead in sins is made a new crea-

ture in Christ Jesus, is there no change for
the better? How unaccountably strange that any one
professing reverence for the Bible should fabricate such
a scheme of stuff, and call it "the original Gospel."
Thus we see that the Campbellite teaching concerning
regeneration saps the very foundation of Christianity,
and all who rely on such a regeneration are as surely
deceived as the followers of Mohammed or Joe Smith.
If we fail of regeneration, we are certainly lost. The
Savior said: "Marvel not that I said unto
thee, ye must be born again."

NO INWARD EVIDENCE OP IT. 261

SECTION II.

MR. CAMPBELL TEACHES THAT THERE IS NO INTERNAL

EVIDENCE OF THE PARDON OP SIN.

As Campbellites deny that there is any change of the
affections in regeneration, how are we to know when par-
don or regeneration takes place? Mr, Campbell affirms
that " our convictions are very frequently the ^^^^
result of preconceived opinions; but our con- p. 520.
sciousness of forgiveness is not made to proceed from any
inward impulses, voices, or operations, either instantane-
ous or gradual, but from a surer and more certain founda-
tion— the testimony of God addressed to our ears." In
further explanation of this point, Mr. Campbell says;
" I believe the testimony concerning Jesus of chr. Bap.,
Nazareth in the apostolic import of it. I then
feel myself commanded to be immersed for the forgive-
ness of my sins; I arise and obey; I then receive it,
and am assured of it, because God can not deceive. Thus
[ walk by faith, not by feeling."

From the above quotation, it is evident internal
that in Campbellite regeneration there is no evidence of
''inward" evidence of forgiveness, either in- ^^^^^^^^
sfantaneous or gradual^ All the evidence that a Camp-
bellite has of his pardon or regeneration is that he has
believed and been immersed for the forgiveness of his
sins. He has no inward evidence or feeling on the sub-
ject at all. Then it appears that the so-called reforma-
tion denies any moral improvement in regen-

• 1 • 1 £» • Mill. Har.,

eration, or inward evidence 01 conversion. Extra, No. 1,
Mr. Campbell " calls nothing personal regen'- p- 29.

262

CAMPBELLITE REGENERATION.

eration except the act of immersion." But does the
Bible bear the Campbellites out iu denyiDg all inward'*
evidences of the forgiveness of sins? We have already
shown that immersion is not regeneration, and that there
is a new creation or moral change in regeneration. We
now proceed to prove from the Bible that the child of
God has inward testimony of his forgiveness and accept-
ance. John says, " He that believeth on

1 John v: 10. n i i - i • • i • i > 5)

the feon 01 (iod hath the witness m himselt.
This is an "inward" witness. Yes, "The
Spirit itself beareth witness with our spirits,
that we are the children of God." And God hath
" sealed us, and given the earnest of the Spirit
* in our hearts." And God says : "To him
that overcometh will I give to eat of the

Rev. ii: 17. , . - T i x mi • i • i •

hidden manna, and 1 will give him a white
stone, and in the stone a new name w^ritten, which no
man kuoweth saving he that receive th it." Yes, God
tells us through his Apostles that the believer hath the
Bible regen- ivituess ill himself ^ that the Spirit itself hearetli
iiuces^uw^ard '^^'^^^^^s wlth OUT Spirits, that God hath sealed
( vidence. qj^i given US the earnest of his Spirit in our

heartSj and that the regenerate possess a white stone^ and in
the stone a new name written, ivhich no man knoweth saving
he that receiveth it. But the Bethany Beformer tells us
tliat our consciousness of forgiveness is not made to pro-
ceed from any inward evidences, either instantaneous or
gradual.

The Campbellite testimony is all external, the Word
addressed to the ear ! We have now learned from the
Bible that regeneration is more than a mere outward
performance It makes a new creature by a new creation^

NO INWARD EVIDENCE OF IT.

263

and gives the witness in the heart, which no man know-
eth save him that receiveth it. But if immersion was
regeneration, some one would know it besides the re-
ceiver. While these wonderful and glorious effects are
produced by the Bible regeneration, the regeneration
of Campbellism produces no moral change or improve-
ment. It affects the moral powers of man no more than
it affects his height^ corpulency^ or the color of his shin I
It is immersion aZoTie; for Mr. Campbell has declared that
immersion alone was that act of turning to God ! "
So, then, if Campbellites are correct, it is neither the
Father, Son, nor Holy Spirit that regenerates sinners ;
but it is the preacher or administrator of immersion that
performs the work of regeneration ! This being so, the
Campbellites are entitled to the whole honor of the
regeneration of all whom they immerse. On this point,
Mr. Campbell says : Christians must learn ^^.^^
that the conversion of the world is the hon- New Series,
orable employment to which the Lord has ^* ^'
called them. And that thei/ may have the whole honor
of this great work, he has sent neither apostles, prophets,
nor angels to assist them since he established the Church
in the world." I have emphasized the words to whicli
I invite special attention. The Campbellites campbeintes

claim THE WHOLE HONOR of the conversion of claim all tho
7 7 rm MT T *t honor of tho

the world. Ihey are not willing to divide conversion of
the honor of the conversion of sinners and t^®^^^^^^-
give Jesus Christ even a part of it. How very different
are these blasphemous claims of Campbellism from the
instructions of our Savior ! Instead of instructing his
disciples to claim the whole honor of the conversion of
the world, he said to them, " So likewise ye, when ya

264

CAMPBELLITE REGENERATION.

shall have done all these things which are

Luke xvii: 10.

commanded you, say, We are unprofitable
servants ; we have done that which it was our duty to
do.'* In the conclusion of this chapter, I here intro-
duce one more text in proof of the internal evidence

of Bible regeneration. It is this : ^' We know

I John iii: H. , , , ^ , , ^

that we nave passed from death unto lite,
because we love the brethren." None will deny that
passing from death unto life includes regeneration. So
whatever proves that we have passed unto life, also
proves that we are regenerated. But how do we know
this? Do we know it by the Word addressed to the
ear, or do we know it by immersion ? Verily not ; but
we know that we have passed from death unto life he-
cause we love the hrethren^ because we love God^for ''^who-
mever loveth is horn of God,^' But if Campbell is cor-
rect, then love is not an inward evidence of regenera-
tion. Do we know that we love from external testi-
mony alone? All will admit, who are not fit subjects
for the lunatic asylum, that love is an inward principle
or passion. But how is this internal witness of regen-
eration, or passing from death unto life, produced? It
" is shed abroad in our hearts by the Holy
Spirit, which is given unto us."
Such is the truth of God in condemnation of the
Campbellite theory of regeneration. Reader, will you
ponder well these truths before you embrace such a
theory of so-called regeneration, which denies all moral
im'provement, dishonors God, and confers all the honor
of the conversion of the world on wicked and sinful men.
Such a system is no better, in my judgment, than the in-
fidelity of Tom Paine. It deceives its votaries, and leads

NO INAVARD EVIDENCE OF IT.

265

them to certain ruin. The Bible teaches a regeneration
which is the work of the Holy Spirit, and which creates
one anew in Christ Jesus, giving the love of Tj^eioveof
God shed abroad in the heart, which is the God in om
witness of the Spirit bearing witness with our
spirits that we are the children of God ; while, on the
other hand, Campbellism presents a so-called regeneration,
which is the work of man alone, and which produces
no more effect on the moral powers of man than on his
height, corpulency, or the color of his skin. May God
help us all to seek that regeneration which will prepare
us to stand before the Judge of the living and the dead
when the secrets of all hearts shall be revealed, and men
compelled to render a strict account for all the false
doctrines which they have propagated in the world I

2C6

THE HOLY SPIRIT

CHAPTER XIV.

RULES BY WHICH THE TEACHINGS OF Mil. CAMPBELL
CONCERNING THE HOLY SPIRIT MAY BE UNDERSTOOD.

1. "The Truth alone is all that is necessary to the conversion

of Men."

2. That resisting the Word of God and resisting the Spirit of
God are shown to be the same thing."

3 That the Bible '4s not called 'the Sword of the Spirit' so
much on account of him who uses it as of him who fash-
ioned it."

4. -'To be filled with the Spirit and to have the Word of Christ

dwelling richly in one are of the same import."

5. "All the power of the Holy Spirit which can operate upon the

human mind is spent."

I T is well known to all who have examined the writ-

JL ings of Mr. Campbell on the influence of the Holj
Spirit, that he has written very obscurely and even con-
tradictorily, when we apply the ordinary rules for the
interpretation of his language. But by the use of these
reformed rules, coined in the Bethany mint, we may
arrive at definite conclusions concerning the views of
Campbellites on spiritual influence. In the examina-
tion of Campbellism, it must not be forgotten that the
Beformer has introduced a pure speech," and, con-
sequently, he attaches quite a difierent meaning to words?
and phrases than is common to the " orthodox." Had

RULES OF MR. CAMPBELL.

Mr. Campbell favored us with a reformed die- Necessity of
tionary, in keeping with the pure speech of a reformed
Canaan, it would have saved his readers from
much perplexity of mind as well as a vast amount of
labor in trying to grasp his meaning. It would also
have relieved his opponents from much waste of time,
ink, and paper in exposing a theory buried in such vast
heaps of obscurity. When Campbellites talk of a change
of heart, regeneration, conversion, or the operation of
the Holy Spirit, they do not mean the same that is
meant by the same expressions when used by those
called by Mr. Campbell the orthodox. They campbeiiites
attach a meaning of their own to the same have a dialect

, . 1 J 1 J of their own.

language m common use by others to convey
a very different meaning ; and thus, by this double-
dealing, hundreds of persons have been ensnared into
the folds of Campbellism without knowing the real doc-
trines of the Campbellites. Had the author of this isnj
set forth his claims in plain and unmistakable terms, but
few, comparatively, would have entered the pales of the
current reformation. By strict attention to the above
rules, inserted at the head of this chapter, we may pen-
etrate the vast amount of mist that obscures the Camp-
bellite theory of spiritual influence, and comprehend
their real meaning. I have selected each of these five
rules from the writings of Mr. Campbell, and emphasized
them to furnish a kind of key to unlock his mysterious
teachings on this subject. These rules <Jontain the gist
of Mr. Campbell's views on the operation of the Holy
Spirit. I now wish to repeat each rule in capitals, and
give examples under them showing the curious reason-
ings of Mr. Campbell in support of his new doctrine.

268

THE HOLY SPIRIT.

RULE T.

"THE TllUTH ALONE IS ALL THAT IS NECESSARY TO
THE CONVERSION OF MEN."

Mill. Har., In Support of rule first, Mr. Campbell says
vol. 2. p. 397. ^1^^^ ^( moral power of God or of man

is exhibited in the truth which they propose. Therefore
we may say that if the light or the truth contain all the
moral power of God, then the truth alone is all that is
)]ocessary to the conversion of men, for we have before
agreed and proved that the converting power is moral
power." This is emphatically the Word-aZowe
system, which denies the real presence of the
lioly Spirit in the conversion of sinners. That there
may be no mistake about the matter, let us hear Mr.
Campbell again on the same subject. He says: The

Mill Har '^^ the power of the spirit of man ^ and

V 1.3, p. 29K the only power which one spirit can exert over

Tiie argu- cinother is its arguments. How often do we
m-nts of the ^ wholc couo-reo'ation roused into certain

Word contain ^ p ^

all the moral actions, expressions of joy or sorrow, by the
power. spirit of one man. Yet no person supposes
that his spirit has literally deserted his body and entered
into every man and woman in the house, although it is
often said he has filled them with his spirit. But how
does that spirit, located in the head of yonder little
man, fill all tha thousands around him with joy or sad-
ness, with fear and trembling, with zeal or indignation,
as the case may be? How has it displayed such power
over so many minds? By words uttered hy the tongue;
hy ideas communicated to the minds of the hearers. In

THE WORD-ALONE SYSTEM.

269

this way only can moral power be displayed. From
sucli premises, we may say that all the moral power
which can be exerted on human beings is, and must of
necessity be, in the arguments addressed to them. No
other power than moral power can operate on minds,
and this power must always be clothed in words ad-
dressed to the eye or ear. Thus we reason when reve-
lation is altogether out of view. And when we think
of the power of the Spirit of God exerted upon minds or
human spirits, it is impossible for us to imagine that,
that power can consist in any thing else but words or
arguments. Thus, in the nature of things, we are pre-
pared to expect verbal communications from the Spirit
of God, if that Spirit operates at all upon our spirits.
As the moral power of every man is in his arguments,
so is the moral power of the Spirit of God in his argu-
ments."

These quotations swarm with errors, among which is
that of measuring the power of the Spirit of God by
the power of the spirit of man. Mr. Campbell assumes
the position that man can only display moral power by
words or arguments, and then reasons from this that all
the moral power of the Spirit of God is contained in his
arguments ! This is a sample of Mr. Campbell's logic to
prove that tlie truth or arguments alone is all that is nee-
essary to the conversion of men. In discussing the above
subject, Mr. Campbell teaches that all moral poiver is in
words or arguments addressed to the eye or earl And it
is impossible for the power of the Spirit of God over
human spirits to consist in any thing except words or
arguments! And also that we must expect wemust
verhal communications from (he Spirit of God expect verbal

270

THE HOLY SPIRIT.

communica- if that Spirit Operates at all upon our spirits !
Holy ^Spirit Mr. Campbell has here laid down false preiii
operates at ^g^g .^^^ consequently, his conclusion mu>t

all on our ' ' ^ *^ '

spirits. be wrong. He contends that all moral powo
is contained in arguments. If this be so, then actions
have no moral bearing at all ; and it can make no dif-
ference how corrupt are our actions while our arguments
are sound ! Do not actions speak louder than words?
The arguments or advice of most parents to their chil-
dren are good; but the children almost universally
follow the bad examples of parents, in spite of their
arguments to the contrary. But the philosophy of
Campbellism affirms that all moral power is contained
in arguments addressed to the eye or ear ! And Mr.
Campbell even applies this to the Holy Spirit, and de-
clares that the Spirit of God has no power over spirits
except through arguments. Then, if Mr. Campbell be
correct, the Holy Spirit completed his work in the re-
demption of man when he completed the canon of Scrip-
ture. The Holy Spirit has made all his arguments as
contained in the Bible, and as he can have no moral
power over minds, but arguments, then it follows that
the work of the Holy Spirit was done when the Bible
was complete ! That this theory is utterly false may be
seen by an appeal to the Bible. Jesus said,

Luke xi: 13. . .1 i i . •

-k"ii ye then, being evil, know how to give
The Holy o-Qod ^ifts unto vour children, how much

Spirit given. ^ ^ ^ i -n 1 • i

more shall your Heavenly Father give the
Holy Spirit to them that ask him.'V Was this the
promise of more arguments to them that ask him?
When we ask for the assistance of the Holy Spirit, as
we are here encouraged to do, are we asking for more

THE WORD-xiLONE SYSTEM.

271

arguments? And as we are not authorized to expect
more arguments^ then we can expect no more assistance
from the Holy Spirit!

Again the Savior said, "If I cast out Matt. xii:2&
devils by the Spirit of God, then the king- Devils cast
dom of God is come unto you." It can not out by the
reasonably be supposed that the Savior cast ''^^^^ '
out devils by the force of arguments alone I He did not
argue them out, as the Campbellite system would teach,
but he cast them out by the Holy Spirit. There was a
power attending the word by which they were cast out.
If the word alone was sufficient, why did the disciples
fail to cast out the demon? It required the power of
the Spirit of God to cast him out. And in the conver-
sion of the sinner, the truth or woi^d alone would have
no more power to convert the sinner than the prophesy-
ing of Ezekiel to resurrect the bones. But as there
was a real agency necessary in the case of the dry bones,
so there must be a real presence of the Holy Spirit in
the resurrection of the dead sinner to spiritual life. The
word or arguments alone would be as powerless to con
vert the sinner as the seed alone^ independent of the rain
and heat of the sun, to germinate and produce a full
harvest. Paul says, "Because ye are sons, .^.^
God hath sent forth the Spirit of his Son into

^ The Holy

your hearts, crying, Abba, Father." God did Spirit in the
not send the word alone into the hearts of the
Galatians ! Mr. Campbell informs us that we are to

"EXPECT VERBAL COMMUNICATIONS FROM THE SPIRIT

OP God IP THAT Spirit operxItes at all upon our
spirits!" Then to pray for the assistance of the Spirit,
according to Campbellism, would be to pray for more

272

THE HOLY SPIRIT.

arguments or verbal commTinications from tlie Holy
Spirit I But as the Ploly Spirit has already furnished
us with all the arguments necessary for the instruction
of man, it would be presumptuous and wrong to ask for
other arguments. So, then, it is incompatible with
Campbellism to pray for divine assistance at all. It is
now evident that this rule of Mr. Campbell, which makes
the truth alone all that is necessary to the conversion of
men, stands in direct opposition to the New Testament,
We will now proceed to introduce and examine another
rule.

RULE n.

"THAT RESISTING THE WORD OP GOD AND RESISTING
THE SPIRIT OF GOD ARE SHOWN TO BE THE SAME
THING."

The whole drift of Mr. Campbell's writings go to es-
tablish the position that the operation of the written
word is the operation of the Spirit of God. He argues

Campbell on ^^^^ ' ^^Au eleventh argument is deduced from
Baptism, p. the important fact that resisting the Word of
God and resisting the Spirit of God are shown
to be the same thing, by very clear and explicit testimony.'

Mill. Har., Again Mr. Campbell says : " As he is said
vol. 2, p. 295. to resist another whose arguments he under-
stands, so they are said always to resist the Holy Spirit,
who always resist or refuse to yield to his arguments."
Then, according to the Campbellite theory, all the re-

RESISTING THE WORD AND SPIRIT THE SAME. 273

sistance that can be offered to the Holy Spirit is the
resistance to the arguments in the Bible ! When the
Apostle says, "Quench not the Spirit," does

, , 1 1 Thess. V : 19

he only mean quench not the arguments r
And attain : " The Lord said, My Spirit shall
not always strive with man. Does this only
mean that the Lord's arguments alone were Quenching

o T 1 • 1 AT the Spirit.

striving with man ? In this rule Mr. Camp-
bell emphatically denies the real agency of the Holy
Spirit in the work of salvation, except so far as the writ-
ten Word may be called that agency. In fact, if this
position be true, the work of conversion would now pro-
gress just as well if the Holy Spirit was totally with-
drawn from the world as it does now, because his argu-
ments would remain here in the Bible though the Holy
Spirit, its author, were entirely withdrawn. But " it is
the Spirit that quickeneth," and "the last

. , T . , . . . • . Johnvi: 63.

Adam was made a quickening spirit; so it is

evident from the Scriptures that it is the ^p"'^^

gives life.

Holy Spirit that quickens or makes alive the
dead soul of the sinner, and that arguments alone could
no more accomplish this work than arguments could have
raised up Jesus Christ from the dead. Speaking of this
wonderful power, the Apostle says that " the eyes of your
understanding being enlightened, that ye may
know what is the hope of his calling, and
what the riches of the glory of his inheritance in the
saints, and what is the exceeding greatness of his power
to usward who believe, according to the working of his
mighty power, which he wrought in Christ, when he
raised him from the dead, and set him at his own right
hand in the heavenly places." So, then, the Campbell-

274

THE HOLY SPIRIT.

ite positiouj that resisting the arguments of the Word is
all that is meant by resisting the Holy Spirit, is utterly
false

RULE III.

THE BIBLE '*IS NOT CALLED 'THE SWORD OF THE SPIRIT'
SO MUCH ON ACCOUNT OF HIM WHO USED IT AS OF HIM
WHO FASHIONED IT."

Yes, Mr. Campbell affirms that it [the Bible] is not
„ ^ called ' the sword of the Spirit' so much on ac-

Mill. Bar., , , ^ .

New Series, count of him who uscs it as of him who fash-
^oi. 1, p. 379, .^^^^ it .i, ^ The Gospel, then, must

The Bible Pleached as it was in the beginning by all
only called thosc who would reform, remold^ or regener-
caus^e^^^^sh- '^^^ men." Paul advises the Christian warrior
ioned by the to take " the sword of the Spirit, which is the
Word of God but Mr. Campbell is not will-
ing for the Spirit to aid in the use of his own sword,
and, therefore, he would have us believe that it is not
the Spirit who now ''uses" this sword, but that he only
"fashioned" or made it! Yes, it is the doctrine of
Campbellism that the Holy Spirit does not now use the
Bible, but that he only dictated or fashioned it in the
beginning. This being so, then the Holy Spirit has no
more to do now in the conversion of sinners than the
^mitli who fashioned the sword has to do with the slay-
ing of the foe who is cut down on the battle-field by the
soldier! But as the smith who only fashioned the sword

THE BIBLE THE SWORD.

275

has nothing to do with the slaying of the foe, so, accord-
ing to Mr. Campbell, the Holy Spirit now has nothing
to do in the work of conversion. His work was accom-
plished when he fashioned the sword, the Bible ; so it
is now the duty of the preachers to "re/brm, remold^ or
regenerate meii.'^ Who, except a Campbellite, would
ever think of charging the death of the murdered man
on the maker of the knife with which he was stabbed ?
And, in like manner, the slaying of the enmity of the
sinner's heart by the Word of Grod, accord-

rM 1 n 1 Ml The BiMo

mg to Mr. Campbell, can not be ascribed to must be wiei-
the Holy Spirit, but it must be ascribed to the t^'^ .

^ ' ^ Spirit to slay

preacher who uses the Bible or sword unas- the enmity of
sisted by the Holy Spirit. No wonder, then,
that Campbellites claim the whole honor of the conversion
of the world. But all who are acquainted with the Bible
know that the actual presence of the Holy Spirit is as
necessary to make the Word of God effectual as the
actual presence of the soldier is necessary to make the
literal sword effectual on the field of battle, and the ar-
guments of the Bible, without the immediate presence of
the Holy Spirit to apply them, would prove as powerless
to convert as the literal sword on the field of battle
without an agent to wield it.

276

THE HOLY SPIRIT.

RULE IV

TO BE FILLED WITH THE SPIRIT AND TO HAVE THE
WORD OF CHRIST DWELLING RICHLY IN ONE ARE OF
THE SAME IMPORT.

It is evident, according to the teachings of Mr. Camp-
bell, that he does not admit that the Holy Spirit is re-
ally present in any case of conversion, or that he really
dwells in the hearts of the children of men; for he says,
Mill. Har., " For cvcry man who supposes that he was
vol. 2, p. 211, converted to God by the literal descent of the

212. , ^

Men not con- -^^^7 Spirit, or by its naked influence upon
verted by the his Spirit, is as certainly deluded as the fol-
of the Holy lowcrs of Joseph Smith, who believe in his
Spirit. Golden Bible or the plates of Nephi. Many
of these visionaries are good citizens, kind friends, and
benevolent neighbors, and, withal, pious in their way.
So are the Mormonites, the Shakers, and the disciples of
Jemima Wilkinson. Others of them are evidently animal
men and women. But we care not what their seeming
devotion nor their decent morality may be. Believing
the testimony of God, we must pronounce them deluded;
for in the New Testament no man is represented as con-
verted by the descent of physical influence or internal
operation of the Holy Spirit upon his mind. Not one.
Nay, It is positively and repeatedly taught there that
'the world,' or unconverted men, 'can not receive the
Holy Spirit,' and it is never promised but to them who
believe.^*

But if there is no real influence or internal operation
of the Holy Spirit upon the mind of man, what is meant

St>miT AN1> VVORi) OF SAME IMPORT. 277

by being filled with the Holy Spirit? Mr. Campbell
says: "Hence it follows, that to he filled with
the Spirit and to have the word of Christ dwell- p. zm.
ing ricaiy in one are of the same import in To be filled
Paul's mind; and, as a means to this end, ^^^^g To^hl
Christians were to abound in singing psalms, fi^^fd with the
hymns, and spiritual songs." So we learn, from
the above arguments, that to he filled with the Spirit is sim-
ply to be filled with the word, or with arguments ! This
may account for the great propensity at first manifested
by the disciples of Mr. Campbell for disputation. But
they have now learned by experience that caution is the
better part of valor. < It seems that they mistook their
own perverse disputings for arguments, and concluded
that, as they were full of arguments, they were filled
with the Spirit! So when the Campbellites talk of re-
ligion being commenced, carried on, and finished by the
Holy Spirit, they only mean that the Holy Spirit is the
author of the word; and that which is now accomplished
by the word may, in some sense, be said to be done by
the Holy Spirit. But does the Bible support this view
of the Campbellites, that there is no internal operation
of the Spirit on the hearts of men, and that to be filled
with the Spirit is only to be filled with the word ? Paul
informs us that 'Hhe Spirit itself beareth

. , o • • 1 1 1 •! Rom. viii : 16.

Witness With our opirit that we are the chil-
dren of God." The Spirit itself does not mean argu-
ments or words only. God is love, and "the Rom. v:5.
love of God is shed abroad in our hearts by The Sphit
the Holy Spirit which is given unto us." Can bears witneHs.
this mean that arguments are shed abroad in our heart
by the preacher ? Again we learn thai Christ has formed

THB HOLY SHHlt,

hi the Christian the hope of glory. This certainly doe3
not mean the word alone in the Christian. So this ru/e,
also, is found to be opposed to the Word of God.

RULE V.

'all the power uf the holy spirit which can operate
UPON the human mind is spent."

This rule ought to be memorized by all who would
know the truth of Campbellism on the operation of the
Spirit. Mr. Campbell means by this that the Holy Spirit
has exhausted all his moral power in the production of
the Bible. Here is the reasoning of Mr. Campbell on
Mui. Har., this subject. He says : But to return. As
^' ^* the Spirit of man puts forth all its moral power

The power . t*?*/.?; '7 7

of the Spirit words ivhich it jilts luitk its ideas, so the

exhausted. Spirit of God puts forth allits converting and
sanctifying power in the words which it fills with its ideas.
Miracles can not convert ; they can only obtain a favor-
able hearing of the converting arguments. If they fail
to obtain a favorable hearing, the arguments which
they prove are impotent as an unknown tongue. If the
Spirit of God has spoken all its arguments, or if the
New and Old Testaments contain all the arguments
which can be offered to reconcile man to God, and to
purify them who are reconciled, then all the
moral power power of the Holy Spirit which can operate
of the Spirit ^ ^j^^ human mind is spent : axad he that

to operate on ^ ^

mind spent, is not Sanctified and saved by these can not

MORAL Tovmn 0^ this svtmt sxhausteo. 2?9

be saved by aagels or spirits, human or divine/' Read
ii again. Mr. Campbell has declared that ALL THE
POWER OF THE HOLY SPIRIT WHICH CAN
OPERATE UPON THE HUMAN MIND IS SPENT !

We can not mistake his meaning here. When the Holy
Spirit had put forth his arguments in dictating the Bible,
then all his povrer to operate upon the minds of men was
spent or exhausted ! The Holy Spirit can do nothing
more in the conversion of men without making new-
arguments ! Such is the miserable stuff palmed off on the
people as ''the ancient Gospel." With these facts before
us, it can not reasonably be doubted that all true Camp-
bellites heartily repudiate the doctrine that the Holy Spirit
really co-operates with the Word in the conversion and
sanctification of men. This is the trulh or word-alone
system. The Saviour promised to be with his people, by
the Holy Spirit, to the end of the world, and thereby to
comfort them with his presence ; therefore it is certain
that the Holy Spirit does now operate to the conviction
of sinners and the comforting of his tempted disciples,
though he has ceased to make new arguments. Paul
speaking of the effects of this operation upon the hearts,
says : " And hope maketh not ashamed, be-
cause the love of God is shed abroad in our
hearts by the Holy Spirit which is given unto us."

Is the shedding abroad of the love of God in the
heart the operation of the truth alone ? Is this a verbal
communication ? Will arguments alone change the heart
from hatred to love ? Will arguments alone raise the
dead soul to spiritual life ? It is evident that any sys-
tem which limits the operation of the Spirit of God to

^280

THE HOLY SPIRIT.

tlie argumeats of the Word is a base fabri(ja
alone will not tion of falsehood. It is contended by some
change the ^-^^^ Campbellites have chano-ed from

sinner's heart ..... .

their original position on spiritual influence,
and that they are now more sound on this subject than
when they first started. On this subject Campbellism
is to-day what it was thirty years ago. Mr. Campbell
has never receded one step from his most heretical
opinions promulgated at the outset. In proof that Camp-
bellism has not changed on the operation of the Spirit,
we will now give a quotation or two from a book written
or printed in 1857, by one of the most docile disciples
that was ever brought up at the feet of Mr. Campbell.
I refer to the Review of Campbellism Examined, by
M. E. Lard. In fact, Mr. Lard was especially appointed
by Mr. Campbell to write the said book, and, therefore,
this work stands forth indorsed by Mr. Campbell as the
last edition of Campbellism. Do Mr. Lard and Camp-
bell repudiate the former teachings of Mr. Campbell on
„ . the operation of the Spirit ? Mr. Lard says :

Review r sr j

Camp. Ex., " But what do we mean when we say the
'^*^'^* Spirit operates through the Truth? We mean

that it operates hy the Truth ; that is, that Divine Truth
is itself the vital power hy which in all cases the Spirit
effects conversion ; in other words, that the Spirit spends
on the mind of the sinner in conversion no influence
except such as resides in the Truth as divine^ as of the
Spirit. And we shall further add, that neither in quan-
tity nor in force do we conceive that this influence can
be increased and the human will be left free." In this we
have the explanation of how the Spirit operates through
the truth. All the " influence " which operates in con-

Moral roWEti op the spirit spent.

28i

eorsion resides in the Truth as divine, as of
the Spirit and this influence can not he m- unchanged
creased and the human will left free ! This is J'^a^'f^^,'"*''
Campbell's doctrine that truth alone is all
that is necessary to the conversion of men. We are now
fully prepared to understand what 'the Campbellitos
mean when they say that the Spirit operates through the
truth. They simply mean that the Spirit is the author
of the truth, or Word, and resides in the Word as my
spirit resides in my writings. In further proof that this
new theory of spiritual influence, or, rather, the denial
of it, is opposed to the Word of God, I will insert a
few quotations from the New Testament. But before I
do this, however, I present one more text from Mr.
Lard. He says : " Indeed, we should find it Revv Camp
difficult to establish the connection between ^ p-
cause and efi*ectj if conversion is not here shown to de-
pend on the truth alone." Thus we see that the word
or truth-alone system of conversion stands out on the
forehead of Campbellism to the present day. But the
Apostle John says : " And hereby we know
that he abideth in us by the Spirit which he
hath given us." But Mr. CampbelFs theory would have
us know that he abideth in us by the word or truth
alone. Asiain, John says : Hereby we know , /

that we dwell in him, and he in us, because ^
he hath given us of his Spirit." We do not know
that we dwell in him simply because he has given
us his arguments or truth alone. But the question
may be asked, Does not the Savior say,
^' The words that I speak unto you, they
are spirit and they are life?" Yes, these words of

282

THE HOLY SPIRIT.

Jesus are Spirit in the same sense that they are life;
that iSj the Spirit produces the words as he produces
life. This is shown in the former part of the same
verse which says, It is the Spirit that qicicJceneth^^^ oi
giveth life. And in like manner the Spirit giveth the
words. That the bare arguments alone are Spirit, or
that the life itself is the Spirit, is not true j but that
both the words and the life are the fruits of the Spirit
is certain.

By the application of the five rules standing at
the head of this chapter, we are prepared to arrive at
definite conclusions concerning the Campbellite doctrine
in regard to the operation of the Holy Spirit. From all
that we have seen and heard of the Campbell teaching
concerning the agency of the Holy Spirit, we are com-
The Camp- pcUcd to regard it as a species of reformed

bellitd teach- » r* i i * t •

ing a species iiiSdelity, as ruinous in its consequences upon
of infidelity, the souls of men as the infidelity of Hume,
Volney, Voltaire, or Tom Paine, and more dangerous at
the present time than avowed infidelity, from the fact
that it comes in the garb of religion, as an angel of light,
and presents the poisoned chalice to the lip which stupe-
fies the soul and terminates in eternal death.

I mow close this chapter in the language of Andrew
Broaddus, who was thoroughly acquainted with the
,v ^ A ^ views of Mr. Campbell. He said : " In few

Quoted from ^

caDip. Ex. by words, then, Mr. Campbell's view in regard
Jeter, p. 124. Divine influence appears to me to be in
substance as follows : The canon of Scripture being
closed, the actual work of the Spirit is done ; but the
Word of truth being dictated by the Holy Spirit, the
influence of that Word may be termed the influence

MOHAL POWKIl OF THE SPIRIT SPENT 28.-^

of the Spirit, and this is all the Divine influence that
is exerted. And then God's Spirit, which is a holy
spirit, being in his Word, as my spirit (for example)
is in my writings, in receiving the Word, we receive a
holy spirit, and this is all the Holy Spirit that U
received J*

THE HOtT SPIRIT.

UHAPTEK XV.

THE HOLY SPIRIT.

1. Mr. Campbell claims to have restored the Holy Spirit.

2. Mr. Campbell's theory of Divine influence is incompatible with

prayer for Divine aid in the Conversion of Sinners.

3. Mr. Campbell's theory of Spiritual influence denies the call

to the Ministry.

SECTION I.

MR. CAMPBELL CLAIMS TO HAVE RESTORED THE HOLY
SPIRIT.

THIS very pretension of the Restorer shows that he
only called the operation of the written Word the
operation of the Holy Spirit. So, when the arguments in
the Bible were misapplied or misunderstood, then the
operation of the Spirit ceased ; but when Mr. Campbell
had restored the Christian institution with the true ap-
plication of the Scriptures, he then considered the Holy
Spirit to have been restored. On this subject he says :
Mill Har rctum to the whole institution in princi-

voi. 2, p. 307. pie and practice, in sentiment and behavior —
Holy Spirit we Say Hlie whole institution^^ without addition
restored. subtraction, and without any new modifica-

tion— is indispensable to the restoration of that holy
spirit which filled the first saints with righteousness,
peace, and joy."

RESTORATION OF THE HOLY SPIRIT.

285

We have already shown, in a former chapter, that Mr.
Campbell claims to have restored the Christian institu-
tion, and here he affirms that the return to that insti-
tution is essential to the restoration of the Holy Spirit ^
therefore, he claims to have restored the Holy Spirit by
restoring the Christian institution, where alone the Holy
Spirit is found ! Whether this claim partakes more of
the ridiculous or blasphemous, I profess not to decide.
Jesus Christ promised to be with his disciples by his
Spirit to the end of the world ; and the Comforter, that
Holy Spirit which filled the first saints with righteous-
ness, peace, and joy, was to abide ''forever;" therefore,
if Jesus told the truth, that Holy Spirit has never been
lost or taken away to need the restoration of Mr. Camp-
bell or any one else.

The continual presence of the Holy Spirit is necessary
to our existence, " For in him we live, and

. Actsxvii:28.

move, and have our being. i)ut in the race

of all these Scripture truths, Mr. Campbell ^he Holy

^ / , Spirit was to

puts forth " a scheme of things," which he remain for-
considers necessary " to the restoration of that
holy spirit which filled the first saints with righteous-
ness, peace, and joy." But this claim of Mr. Campbell
is in strict keeping with his theory on spiritual influ-
ence. As all the moral power of the Holy Spirit is in
his arguments, when those arguments are perverted, then
the power of the Holy Spirit was lost to the world ; but
as Mr. Campbell has now restored the arguments of the
Holy Spirit to their original dignity, he has thereby re-
stored the Holy Spirit that filled the first saints I If
one-half of the claims of Mr. Campbell had been true,
he certainly would have been the most important char-

286

rflE HOLY SPIRIT.

acter that has appeared on the stage of action since the
time of Jesus Christ ; but all such blustering about the
restoration of the Holy Spirit, of Christianity, of the
pure speech, and of the ancient Gospel, is not surpassed
by the daring assumptions of the Popes of Rome on this
subject.

SECTION n.

MR. Campbell's theory of divine influence is incom-
patible WITH PRAYER FOR DIVINE AID IN THE CON-
VERSION OF SINNERS.

In fact, this theory of divine influence denies the ne-
cessity of all prayer. No real Campbellite can consistently

pray at all, for the Campbellite theory teaches
beiiite can that all the moral power of the Holy Spirit
pray is in his arguments ; and as those arguments

were long since completed in the production
of the Old and New Testaments, therefore all the power
of the Holy Sj^irit which can operate upon the human
mind is spent! Therefore, according to this theory, the
Holy Spirit can not now operate without making new
arguments ; consequently the Campbellites are driven to
one of the following positions : Either they must pray for
more arguments^ as " all moral power is and must of nec-
essity be in arguments," or they must pray for divine as-
sistance without faith. But to pray for more arguments
would impeach divine wisdom, by saying that the Bible
is incomplete. But, on the other hand, to pray for di-

CAN NOT PRAY FOR CONVERSION OF SINNERS. 287

Vine aid without faith is sin, for Paul says,

. r> • 1 • • J) Rom. xiv : 2.J.

" For whatsoever is not ot faith is sin j so
there can be no consistency in the prayer of any Camp
bellite. Should they pray for divine assistance, they
must pray for an influence to be exerted in addition to
the arguments of the Word ; but this would be to follow
the practice of the ^'orthodox."

The Campbellites are very much perplexed in regard
to the necessity of prayer. While they all deny the
right of the uuimmersed to pray, some deny the right of
Christians to pray for sinners, and others regard prayer
only as a religious exercise to keep one's self humble.
Every time a Campbellite prays to God for any favor,
he contradicts his theory of the operation of the Spirit.
In regard to prayer for help, Mr. Campbell says : When
the Messiah taught his disciples to pray the j^^^
Lord of the harvest for more laborers, those ^^^ew Series,
addressed had no other means of obtainino; '

. ^ Campbellites

laborers but by their prayers. We do not must not pray
believe in praying for laborers unless every laborers,
thing else is done which the precepts of the Apostles
enjoin upon the churches in regard to the conversion of
the world; then, but not till then, can we conscientiously
and consistently ask for help. Christians must learn
that the conversion of the world is the honorable em-
ployment to which the Lord has called them ; and that
they may have the whole honor of this great work, he
has sent neither apostles, prophets, nor angels to assist
them since the establishment of the Church in the world."
Had this language been penned by the haughty Pontiff
of Rome, it no doubt would have been considered a
daring usurpation of the seat and the honor of Jesus Christ.

288

THE HOLY SPIRIT.

In the above, Mr. Campbell informs us that the reason
the Savior taught his disciples to jpi^ay the Lord of the
harvest for more laborers was, that tJiose addressed had
no other means of ohtaining laborers hut by their prayers.^'
But Mr. Campbell is opposed to this injunction of the
Savior to pray for laborers because such practice condemns
his reformation. But has Mr. Campbell found some better
way to obtain laborers than was known in the Apostles'
days ? He thinks so ; for he says, " We are not in favor of
praying for laborers unless every thing else is done which
the precepts of the Apostles enjoin on the churches for the
conversion of the world ; then, but not till then^ can we con-
scientiously and consistently ASK FOR HELP ! Prayer for
help is the last thing to be done by Campbellites, as every
thing else must first be done ; and the preaching of the
Gospel to every creature is one of these requirements, there-
fore the Gospel must first be preached to every creature be-
fore any Campbellite can consistently pray for help. But
when the Gospel is preached to every creature^ then the
mission of the Church will have been fulfilled, and there
will be no need of more laborers in the vineyard of
Christ.

But is it reasonable to suppose that we have less need
of Divine aid than those who enjoyed the personal ben-
efits of the ministry of Jesus Christ? He commanded his
Matt, ix: 38- dlsciples, Saying, ''Pray ye therefore the Lord
Prayer for harvest, that he will send forth labor-

beip neces ers iuto his harvcst." Here the Savior com-
manded his disciples to pray for laborers in
his harvest ; but Mr. Campbell informs his disciples that
they can not consistently ask for help! Was Mr. Camp-
bell a greater teacher than Jesus Christ? Thus Mr

OPPOSED TO PRAYER FOR HELP.

Campbell deliberately sets aside the commiiud of tbe
Savior in order to accommodate his absurd dogma of
spiritual influence. But instead of teaching that we
need no help except the written word or arguments, Paul
says : " Likewise the Spirit also helpeth our

- , 111 Roni. viii: 26

innrmities : tor we know not what we should
pray for as we ought ; but the Spirit itself maketh inter-
cessioii for us with groanings which can not 1be uttered.''
And Jesus said, " Without me ye can do

- . , John XV : 5.

nothing.

Mr. Campbell was not content with denying the ne-
cessity of prayer for help in the conversion of the
world ; but he seemed determined to monopolize to
the Campbellites all the honor of this great work. He
says : " Christians must learn that the conversion of the
world is the honorable eniiyloyment to ivhich the Lord
has called them. And that they may have the

WHOLE HONOR OP THIS GREAT WORK, he has sent
neither ajjostles^ prophtts^ nor angels to assist them since
the establishment of the Church in the world!''' I will
here add another text to show that Mr. Campbell be-
stows the whole honor" of the world's conversion on
those who have embraced his own scheme of things. He
says : " We will attempt to show that there mui. Har.,
will be, or that there is now, a scheme of ^oI-^'P-^s.
things presented in what is called the ancient Gospel.,
which is long enough, broad enough, strong enough for
the whole superstructure called the Millennial Church ;
and that it will alone be the instrument of con-

^ ^ ^ CampDellism

verting the whole human race^ and of uniting to convert tb*

all Christians upon one and the same founda-

tion."

290

THE HOLY SPIRIT.

la these texts I have emphasized the words to which
I invite especial attention. It is clearly taught in the
above that the Christians" who embrace the scheme of
things presented by Mr. Campbell will alone be the
means of converting the whole human race, and, there-
fore, they will receive the whole honor of the conversion
of the world ! But where did this ecclesiastical schemei
learn that the reformers are to reap the whole honor"
of the conversion of the world ? He did not learn this
from the Savior ; for he s?ts, " So likewise

Liikexvii: lo. i n i - n i i •

ye, when ye shall have aone all those things
which are commanded you, say. We are unprofitable serv-
ants : we have done that which was our duty to do/
How very different the teachings of Jesus and the Beth-
any Reformer. The Savior would have us say, when we
have done our whole dut}^, "we are unprofitable serv-
ants;" but Mr. Campbell would have us claim the
''whole honor" of the world's conversion. Then the
'' world," when thus converted by the Campbellites, will
be prepared to sing a new song, which none but a Camp-
bellite may learn. And this song may be described
The new song thus : "And they sung a new song, saying,
beiuts^^T^ (to the Campbellites,) Ye are worthy to take
sing. the book, and to open the seals thereof : for ye

have saved, and have redeemed us to God by baptism out
of every kindred, and tongue, and people, and nation ;
and have made us unto Campbell kings and priests : and
we shall reign on the earth."

The above would be in keeping with the Pcvpish
claims of the Bethany Reformer. It is true that we
should give honor to whom honor is due ; but I am very
far from ascribing the whole honor of the salvation of

OPPOSED TO PRAYER FOR CONVERSION.

291

man to the Campbellites, or any other sinful men. It
may yet be said to these self-constituted saviors of the
world, "A son honoreth his father, and a ^ ^
servant his master; if I then be a father,
where is mine honor? And if I be a master, where is
my fear? saith the Lord of hosts unto you, 0 priests
that despise my name. And ye say wherein have wc
despised thy name?" Do not the Campbell- Theydis-
ites despise the name of Christ when they
arrogate to themselves that honor which is due alone to
himself? I am thoroughly satisfied that the system
which honors the creature more than the Creator is no
more nor less than base idolatry. It is my deliberate
opinion that of all the false religions under the Christian
name, from Arius down to the present time, none is
more calculated to foster sectarian pride than Campbell-
ism. These claims run almost parallel with those of the
Pope, and in some points they are more reckless in their
pretensions. In their self-exaltation, they seem to forget
their recent and hunible origin, and hurl their anath--
emas against others as though themselves were invul-
nerable. Then, in conclusion on this point, as prayer
for divine aid is taught in the New Testament, there-
fore Mr. CampbelFs theory of divine infiucnce which
opposes prayer must of necessity be fiiLse.

292

THE HOLY SPIRIT.

SECTION III.

MR. Campbell's theory of spiritual influence de-
nies THE CALL TO THE MINISTRY.

As Mr. Campbell has denied the duty of praying for
assistance, and the necessity of divine assistance in the
world's conversion, it follows legitimately that he must
deny any special call to the ministerial work. Among
the Campbellites, every one who is presumptuous enough
may set himself up as an official preacher without any
call or appointment from God or man. They answ^er
without being called, and run without being sent. On
chr. System, ^^is subjcct, Mr. Campbell says that '-a
P*^^- Christian is by profession a preacher of truth

All preachers, ^j^^ rightcousness, both by precept and ex-
ample. He may of right iweacli^ baptize^ and dispense
the supper^ as well as pray for all men^ when circumstances
demand it.'' In this w^e have the license from Mr. Camp-
bell, not from Christ, for all Christians, both men and
women, to preach, baptize, and dispense the supper.
But if ail Christians are preachers in the same sense,
where would be the hearers? Or, as the Apostle states
1 Cor. xii: the question, "If the whole body were an
17-19. QjQ^ where were the hearing? If the whole

were hearing, where were the smelling ? But now hath
God set the members, every one of them in the body,
as it hath pleased him. And if they were all one mem-
ber, where were the body?" Again the Apostle says:
" For to one is given, by the Spirit, the word

1 Cor. xii : 8. . . , i p i ^ i

01 wisdom ; to another the word oi knowledge,
I Cor. xii: 2s. by the same Spirit." And also that "God

DENIES THE CALL TO THE MINISTRY.

29B

hatli set some in the Churcli first, apostles; secondarily,
prophets; thirdly, teachers,'' etc.

From these and other Scriptures, it is evident that God
enjoins different duties on different members of his
Churches. He does not, like Mr. Campbell, make all
the members official teachers to administer the ordi-
nances. When we speak of a call to the The Bibio
ministry, we do not mean what some are ^^^l^ f^'^
pleased to term a miraculous call,*' or an ministry,
audible voice calling to this work ; but we mean that
there is a divine impression made by the Holy Spirit,
moving individuals to the work of a Gospel preacher.
And as this impression is a good impression, moving the
subject to a good work, it must be from God, because,
•'Every good gift, and every perfect gift, is
from above, and cometh down from the Father
of lights, with whom is no variableness, neither shadow
of turning." Jesus commenced the Gospel dispensation
by calling men to the work of the ministry ; for it is said
of him that he ordained twelve, that they

• 1 1 Mark iii ; 11.

should be with him, and that he might send

them forth to preach," etc. And it is also evident from

the commission that all who preach under it are sent

by Christ; for he said, "Go ye, therefore, Matt. xxvii:

and teach all nations, baptizing them in the

name of the Father, and of the Son, and of the Holy

Spirit." From this it is positively taught that a called

and sent ministry were to be perpetuated as long as the

commission should remain in force. The same is also

confirmed by the Apostle, thus: "How shall

they preach, except they be sent.'' As it is

written, How beautiful are the feet of them that preach

294

THE HOLY SPIRIT.

the Gospel of peace, and bring glad tidings of good
things."

Again Paul says: "Now then we are am-
bassadors for Christ; as though Grod did be-
The call to geech vou by us : we pray you in Christ's

the ministry. X i * i

stead, be ye reconciled to Uod. ' And as no
ambassador of state can appoint himself, neither can the
ambassadors of Christ appoint themselves. A self-con-
stituted ambassador is clothed with no authority what-
ever. And such a minister of state to a foreign govern-
ment or to a rebellious province would exhibit the ex-
treme of ignorance and presumption. And likewise a
self-constituted ambassador of Christ exhibits the super-
lative degree of folly and wickedness. As the Camp-
bellite ministry, by their own admission, are neither
called nor sent of God, therefore they are not Gospel
preachers, or ambassadors for Christ. Now, in conclu-
sion, as it is clearly proved from the Scriptures that
persons are called of God to the work of the ministry,
it is absolutely certain that Mr. Campbell's theory of
spiritual influence, which denies such call, is false. We
have now seen that Mr. Camphell claims to have restored
the Holy Spirit that filled the first saints hy restoring the
Christian institution ; and that he is opposed to praying
for divine aid in the conversion of the world; and also
that his theory opposes any special call to the work of the
ministry.^ and liberates all Christians equally to preach
and baptize. Such is a part of the vain philosophy of
Mr. Campbell on spiritual influence.

SATANIC INFLUENCE DENTED.

CHAPTER XVI.

THE HOLY SPIRIT.

1. Mr. Campbell represents the devil as now confined in the

chains of hell.

2. Mr. Campbell teaches that men are not now actuated by the

devil.

SECTION 1.

MR. CAMPBELL REPRESENTS THE DEVIL AS NOW CON-
FINED IN THE CHAINS OF HELL.

IN the former chapters on Mr. Campbell's theory of
spiritual influence, we have seen that he excludes all
immediate aid of the Holy Spirit from either the work
of conversion or sanctification ; that all the operation of
the Holy Spirit now in the world is only the operation
of arguments or truth alone. We also learned that the
Campbellite^, do not feel at liberty to pray for laborers or
help in the great work of converting the world. They
claim all the honor of this work themselves.

Such we have found to be the skepticism of the so-
called reformation of the nineteenth century. But this
barefaced theory stops not at this. It reaches still deeper
into the abyss of infidelity. As this theory confines all
the moral power of the Holy Spirit to arguments alone,
and that the power of the Holy Spirit to operate upon
the minds of men was' exhausted in dictating the Bible,

296

THE HOLY SPIRIT,

it follows, tlier^fore, that if the devil exerts any moral
power over men, he must exert that power by arguments
Satanic in- addressed to the eye or ear. But as Satan
fluence. does not now make verbal communications to
the human family, he does not now exert any power over
them ; for if it is admitted that Satan can operate without
arguments, then it will be granting to him more power than
is ascribed by Mr. Campbell to the Holy Spirit. And as
Satan has made no " verbal communications" to the sons
of men — unless the few arguments ascribed to him in the
Bible are still operating as his written word, and this can
not be, because what is there written of his language
was recorded to expose his " wiles " — therefore, according
to Mr. Campbell, Satan is now entirely innocent of the
crime of actuating men to the commission of crime.
But will Campbellites affirm that Satan can operate on
human spirits without interposing arguments between
his spirit and their spirits? This would be to ascribe
more power to Satan than to God. It would make an
almighty devil and only a mighty God 1 Thus we see to
what bald-faced infidelity Campbellism would lead us.

It is evident that the Campbellite theory on the oper-
ation of the Holy Spirit stands opposed to the Bible-
teaching on Satanic influence. The deluded disciples of
the Bethany Reformer must deny all Satanic power or
grant to Satan more power than they ascribe to God.
Which will they do? Are they prepared, with their
leader, to plunge into downright infidelity, by denying
the existence of Satan in the world and his iufluenc-e
over men ? This is the sad dilemma into which the
Campbellites are forced by their theory of spiritual oper-
ations. It is the legitimate consequence of the denial

SATANIC INFLUENCE DENIED.

297

of the acttial presence of the Holy Spirit in the work
of human redemption. But how will the Bethany Re-
former escape from this dilemma? Will he attempt to
''exorcise" the devil out of the world to make room for
his reformed theory of spiritual influence ? Hear Mr.
Campbell ; he says : The Scripture is so far ^^y^. Har.
from representing Satan as the god and gov- ^oi. o, p. 272.
ernor of the aiV, that it constantly represents him in a
state of confinement for his apostasy and rebellion against
God, reserved in chains under darkness against the judg-
ment of the great day. So that instead of expatiating in
the boundless fi.elds of air, and shedding his woes upon
miserahle mortals, he and his accomplices are described

by the apostle Peter as precipitated into the „

, . . . Satan con-

Tartarian regions, bound in adamantine fet- fined in Tar-

ters, and to continue there in custody till the ^^'^^^^
final judgment."

The italics are Mr. Campbell's. This great reformer
of the nineteenth century, who was born and educated a
Presbyterian in Scotland, and planted his mighty refor-
mation in America, boldly affirms that the Scriptures

CONSTANTLY REPRESENT SaTAN AS IN A STATE OF CON-
finement, as having been precipitated into the
Tartarian regions, bound in adamantine fetters,
and reserved in chains under darkness, to remain
until the final judgment of the great day ! this
is the announcement of the reformed theory of demon-
ology, fixed up to suit the Campbellite dogma on the
operation of the Holy Spirit. But if this new system
of demonology be correct, then Satan has been badly
slandered; for he must be entirely innocent of any evil
which has occurred in the world since he was locked up

298

THE HOLY SPIRIT.

in the Tartarian gulf. Mr. Campbell admits that Satan
was the original cause of evil ; for the devil then
operated, by his arguments, on the minds of our first
parents. But since that act of rebellion he has been
confined in Tartarus. So, Mr. Campbell, to avoid the
horns of the dilemma into which his false theory on the
operation of the Holy Spirit had forced him, has made
the fatal plunge over the falls of open infidelity, and
stands in direct antagonism to the plainest declarations
of the Bible.

And he even has the hardihood to accuse Peter of
supporting his reckless contradictions against God and
his Word. But does Peter support Mr. Campbell in his
statement that Satan and his angels are now chained in
the Tartarian regions? No. On the contrary, Peter ex-
1 Peter v: horts the brethren thus: "Be sober, be vig-
ilant; because your adversary the devil, as a
The devil j-Qarino^ lion, walketh about, seeking; whom he

like a lion & ? ? Q ^

walking may devour: whom resist, steadfast in the
about. faith, knowing that the same afflictions are
accomplished in your brethren that are in the world."
The devil is here represented by Peter as walking about
seeking whom he may devour ; and, therefore, Peter does
not represent him as in a state of confinement in the
chains of hell ! Peter does not contradict the Bible ;
Judei-6. when Jude declares that "God spared

The fallen "^^^ the angels which kept not their first es-
angeis. j^fl^ their own habitation, he hath

reserved in everlasting chains, under darkness, unto the
judgment of the great day," he does not refer to Satan,
or the devil, so often mentioned in the Bible as practic-
ing his wiles to seducp the children of men. Therefore,

SATANIC INFLUENCE DENIED.

299

the true interpretation of these passages must be that
some fjillen angels are already confined, under darkness,
in everlasting chains; but the devil, with his imps, are
still exercising a powerful influence over the human
family. So Peter does not support the Campbellite
theory of Satanic influence, but exhorts the brethren
to 7*esist the devil^ who, like the roaring lion, is seeking
his prey.

Does Paul support Mr. Campbell's theory ? Does he
represent Satan as chained in hell? No; for he exhorts
the Ephesians to "put on the whole armor -^^^i vi- n
of God, that ye may be able to stand against The wiles of
the wiles of the devil/' This would be an tiiedevu.
unmeaning command if the devil is in a state of con-
finement: but he is still practicing his wiles^ and there
is great need of Christians being panoplied with the
whole armor of God. It is certain that the devil and
Satan are names applied in the Bible to the same char-
acter who is the ruler of the fallen spirits; for when
Jesus was tempted forty days ''of the devil," Matt, iv:
he said, "Get thee hence, Satan," which shows
that the devil and Satan are names applied to the same
character.

Was Satan confined in Tartarus while he was tempt-
ing the Savior in the wilderness? Again Jesus said:
"And these are they by the wayside, where

1 _ . 11 1 1 T 1 Markiv: 15.

the word is sown ; but when they have heard,
Satan cometh immediately, and taketh away the word
that was sown in their hearts." Now, if Satan is chained,
as Mr. Campbell declares, how could he take away the
word that is sown in the hearts of men? Mr. Campbell
not only denies the existence of Satan in this world, but

300

THE HOLY SPIRIT.

he represents his "accomplices," the inferior devils, as
confined with their prince in the chains of darkness I
... , Jesus cast ''seven devils" out of Mary Mae;-

laike Yin : 2. »^ ^

dalene, and he also cast out the ''legion" of
Mark v: 9. a ^jgyj}g " q^|j Qf ^y^q jj^an of the tombs J and

those devils entered the swine and precipitated them into
the sea. Do such passages teach that the devil, with his
accomplices, are all in a state of confinement? James
says: "Resist the devil, and he will flee from

James iv: 7. i.-r» i. ^^ ^ ^

you ; and in Kevelations it is said by the
Spirit, "Behold, the devil shall cast some of

Uev.ii:10. ^ . .

you into prison.
These are only a few of the many scriptures which
ascribe great influence to the devil, and show that there
is a personal devil exerting an influence over the minds
and actions of men. But as the devil has no written
arguments of his own, to admit that he can influence
the minds of men without arguments will be to admit
that one spirit can operate upon another without inter-
posing language, and this would be fatal to the reformed
theory of spiritual influence. It is evident that Mr.
Campbell was driven by his theory to this infidel posi-
tion on Satanic power ; therefore his theory which forced
him to this false conclusion is likewise false.

MAN NOT ACTUATED BY THE DEVIL.

301

SECTION II.

MR. CAMPBELL TEACHES THAT MEN ARE NOT NOW
ACTUATED BY THE DEVIL.

Mr. Campbell, in spinning his new theory on demon-
ology, says : " But the heathens never wor- miii. Har.,
shiped the devil; nor can it be supposed that ^^^* ^» p-
the children of disobedience^ or those of the uatedTj*The
heathens who were determined to persist in •^^^'i^-
their infidelity and rejection of the Gospel, were actu-
ated and instigated to this invincible obstinacy and
stubbornness by the devil^ whose influence pervaded the
air that surrounded them, who had immediate access
to their minds, and who then loorhed in them, and, at
pleasure, controlled and actuated them." Mr. Campbell
has discovered that the heathen never worship the

DEVIL, AND that THE CHILDREN OF DISOBEDIENCE ARE
NOT ACTUATED IN THEIR REJECTION OF THE GOSPEL BY

THE DEVIL ! Therefore, if this new theory concerniDg
the devil is true, then the world is as well off as if the
devil was dead! If the devil is already confined in hell,
und the wicked are not actuated by him, then we must
be in the midst of the millennial glory !

But instead of the Bible supporting these vague fan-
cies, it informs us that the Jews "sacrificed Dent. xxxU:
unto devils" when they were guilty of idola- ^'j.^.^^^ ^^.j .
try; and they even sacrificed their sons and 37.
their daughters unto devils. This is the positive testi-
mony that the Jews worshiped devils by the sacrifice
of their children unto them. But does Paul agree with
Mr. Campbell that the heathens or Gentiles were not

302

THE HOLY SPIRIT.

1 Cor. x: 20, guiltj of worsMping devils? He affirms ^' that
the things which the Gentiles sacrifice, thej
worship the Sacrificed to devils, and not to God : and T
devils. would not that ye should have fellowship
with devils. Ye can not drink the cup of the Lord,
and the cup of devils; ye can not be partakers of the
Lord's table, and the table of devils."

It is very easy to see the contradiction between Paul
and Mr. Campbell. Mr. Campbell affirms that the hea-
thens never worship the devil; but Paul declares that the
Gentiles or heathens sacrifice to devils. Shall we believe
Paul as supported by the whole tenor of the Bible ?
or shall we take the bare assertion of Mr. Campbell as
better than inspiration? No. Let God be true if it
makes even the Bethany Beformer a liar.

Again it is said : "And the rest of the men

Rev. ix : 20. i -n i i i ^

which were not killed by the plagues, yet re-
pented not of the works of their hands, that they should
not worship devils^ and idols of gold, and silver, aod brass,
and stone, and of wood." Yes, the Bible informs us that
men do worship devils;^' and this is as clearly taught
as any truth in the Scriptures.

By only viewing the present state of society in our
own country, in the year 1866, we discover the sad evi-
dences of the powerful influences of the devil over the
lives and actions of men. But the Campbellite theory
of the operation of the Holy Spirit has forced them also
to deny the agency of the devil. They would have us
believe that all the power one spirit has over another
is contained in arguments addressed to the eye or ear.

John xiii- whcn "Satan entered into" Judas, did
«7. he only present arguments to his eye or ear?

MAN NOT ACTUATED BY THE DEVIL.

303

Did he only fill Judas with Satanic arguments? And
when Satan filled the heart of Ananias to lie

Acts V : 3.

to the Holy Spirit, did he only fill his heart
with arguments? None but those given up to falsehood
and delusion will deny the Scripture teaching concerning
the ""devices'^ of Satan.

In further proof that Campbellites accept Mr. Camp-
bell's views of Satanic influence, I will here give the
statement of Mr. Lard, one of the chief disciples of the
Bethany school. He says: "We deny utterly Mr. Lard
that Satan exerts any direct influence on the itrtTnfluence
human mind." This docile disciple of Mr. ot satau.
Campbell has here indorsed his reformed theory of Sa-
tanic influence. I here cheerfully recommend to the
reader the exposition of Campbellism by Elder Williams
for more extended arguments refuting the speculations
of Campbellites on the operation of the Holy Spirit.
[ consider the theory of the Campbellites, in denying
the real presence of the Holy Spirit in the salvation of
men, as a dangerous and daring species of infidelity,
fraught with evil — evil only.

Note.— During 14 years seven editions of the Text-Book have
passed the crucible of criticism. The two extracts in the preced-
ing chapter, ascribed to Mr. Campbell, are the only quotations im
the book which have been pronounced incorrect. It is claimed
that these extracts are the language of another, quoted by Mr^
Campbell, If this is so, the quotation points in the •* Harbinger,'*
from which I quoted, failed to indicate it. More, they harmonize
with Mr. C.'s vi«ws elsewhere expressed, and stand adopted and
endorsed by him, - D. B.

304

CAMPBELLITE GOVERN.MENT.

CHAPTER XVII.

CAMPBELLITE GOVERNMENT.

1. It is an aristocracy.

2. The private members have no voice or vote in cases of disci

pline.

SECTION 1.
IT IS AN ARISTOCRACY.

IT has ever been the policy of the authors of human
systems of worship to elevate the ministry, or priest-
hood above the membership of the Church. As every
Church government originating in human wisdom, or
made by art of man's device, has originated with preach-
ers who wished to stand at the head of something new,
therefore they have always made ample provision to se-
cure their own elevation above the membership. But
from the high pretensions of Mr. Campbell to have re-
stored primitive Christianity, one would be led to expect
that he would form an exception to the general rule,
and not attempt to lord it over God's heritage; but Mr.
Campbell was only human, and as the stream can never
arise above the fountain, so Mr. Campbell's system could
not arise above the wisdom of man. After Mr. Camp
bell had exhausted his stores of wit and satire in hi.%
crusade against the "priesthood" or clergy, he then

IT IS AN ARISTOCRACY.

305

tamely followed their example in placing Campbellite
bishops" in the places of judges and rulers over the
rest of the community. On this subject he says : " The
whole community can act, and ought to act, ^^.^
in receiving and excluding persons ; but, in p- 88.
the aggregate, it can never become judges of The church

rr 1 •! 1 n • 1 o 1 • must DOt act

offenses and a tribunal oi trial, ouch an in- in case of
stitution was never set up by divine author-
ity. No community is composed only of wise and dis-
creet full-grown men. The Christian Church engrosses
old men, young men, and babes in Christ. Shall the
voice of a babe be heard or counted as a vote in case of
discipline? What is the use of bishops in a
church if all are to rule; of judges, if all are membe^r ^^uot
judges of fact and law? No wonder that *^ /°

*' ^ cases of trial .

broils and heart-burnings, and scandals of all
sorts, disturb those communities ruled by a democracy of
the whole, where every thing is to be judged in public
and full assembly. Such is not the Christian system.
It ordains that certain persons shall judge and rule, and
that all things shall 'be done decently and in order.* "

In the above, Mr. Campbell has discovered that the
community or Church can never become judges of offenses
and a tribunal of trial! lie says "such an institution
was never set up by divine authority." When or where
did Mr. Campbell learn that the Church is not a tri-
bunal of trial? He did not learn it from the New Tes-
tament. That the whole community, not some self-
appointed Campbellite bishop, is the tribunal of trial, is
taught in the case of the treatment of the offender.
Jesus said, " If thy brother shall trespass

1 1 1 1 . P 1 1 Matt xviil

against thee, go and tell him his fault between 15-17.

306

CAMPBELLITE GOVERNMENT.

Jesus says, ^^^^ alone : if he shall hear thee,

Tell it to the thou hast £>;aiued thy brother ; but if he will

Church. , _ ^ . , \

not hear thee, then take with thee one or two
more, that in the mouth of two or three witnesses every
word may be established. And if he shall neglect to
hear them, tell it unto the Church : but if he neglect to
hear the Church, let him be unto thee as an heathen
man and a publican." Here the Savior says, Tell it
UNTO THE Church; but the "Reformer" says the
Church is not the tribunal of trial ! He would
have us tell it to the bishops or judges over the Church.
We discover a radical difference between the government
of Campbellism and that of the Church of Christ. And,
again, it was the Church of Christ at Corinth, not the

bishops, which was advised by the Apostle
" ''to deliver" the offender over to Satan; and

this punishment was "inflicted of many," the

Church, and not the rulers of the Church only.

And also the Apostle advised the whole

Church to "forgive" this same offender when
he had manifested true repentance. Paul did not direct
the Bishops of the Church alone to forgive him. The
ecclesia, or the Church of Christ, is really the executive
of his kingdom. But the executives of the Campbellite
kingdom are a privileged class, appointed to be "judges

of fact and law," and to determine all cases
is to act in of discipline. Mr. Campbell very gravely in-
church busi- forms us that "the Christian System," (a thing

made by himself,) " ordains that certain per-
sons shall judge and rule." The Savior himself cautioned
the disciples against this Campbellite usurpation in the

IT IS AN ARISTOCRACY.

307

following language: Ye know that they Mark x: 42.
which are accounted to rale over the Gentiles
exercise lordship over them; and their great mand^usnot
ones exercise authority upon them. But so toiorditovei

, , , 1,1 one another.

shall it not be among you : but whosoever
will be great among you, shall be your minister: and
whosoever of you will be the chiefest, shall be servant
of all. For even the Son of Man came not to be minis-
tered unto, but to minister, and to give his life a ransom
for many." This ought to set the question at rest for-
ever. None have a right to assume the authority over
the Church and become the exclusive executors of its
discipline. He that would be greatest must be the serv-
ant of all. Again : Just before the crucifixion the Savior
said, in order to settle the strife among his disciples
about which of them should be accounted the greatest,
''The kings of the Gentiles exercise lordship ^^uke xxii:
over them ; and they that exercise authority ^o, 26.
upon them are called benefactors. But ye shall not
be so: but he that is greatest among you, let him be
as the younger; and he that is chief, as he that doth
serve."

In the face of such declarations as these, how passing
strange that men will usurp the authority over the
Churches. Yes, all the church builders assume the pre-
rogative and character of the Gentiles by lording it over
the heritage of God. But what is meant in the New
Testament by the ruling of the elders or pastors of the
Churches? This New Testament ruling is not to do all
the voting and transact all the business of the Church
in matters of discipline, hut to give them meat in dm

308

CAMPEELLITE GOVERNMENT.

$eason; for Jesus "the Lord said, Who then

Lukexii 42. . . '

IS that faithful and wise steward, whom his
To feed the j^^y,^ g]^^|| jj^q^^q j.^i^r ovor his household, to

flock. ^ '

give them their portion of meat in due sea-
son?" The Lord has made these rulers over his houoO.
not to decide cases of discipline, but to give them their
portion of meat in due season. He has appointed them

to "feed my sheep " and lambs^ It is fur-

Jobn xxi: 16. . t >

ther evident, from the language of Peter, that
the elders of the Churches are to rule by advice and
example, and not by deciding cases of discipline. He

said to** The elders which are amono; you I

1 Peter v : 1-3. °

exhort, who am also an elder, and a witness
of the sufferings of Christ, and also a partaker of the
glory that shall be revealed : feed the flock of God
which is among you, taking the oversight thereof, not
by constraint, but willingly ; not for filthy lucre, but of
a ready mind ; neither as being lords over G od's heritage,
The elders being cusamplcs to the flocks" Then,
ujust rule by according to Peter, the elder must rule by
example. example and by feeding the Jiock of Christ.
Whatever may be the different gifts and offices in the
Church of Christ, no member has the right to claim the
preeminence in the administration of the discipline of
the Church. This usurpation of the judgeship over the
Church was, no doubt, a part of the materials which Mr.
Campbell gathered from the rubbish of his fallen Pedo-
baptist temple, and which he has made the capstone of
the Campbellite temple. He has invested the rulers or
bishops with the whole government of his churches
leaving the private members out of the question. This
unscriptural elevation of the ministry above the churches

I>RIVATE MEMBERS DISFRANCHISED. 309

was tlie stepping-stone to the chair of the Pope of Home; '
and all who thus exalt themselves have partaken of the
nature of Antichrist.

SECTION II.

THE PRIVATE MEMBERS HAVE NO VOTE OR VOICE I^
CASES OF DISCIPLINE.

The Romish Church, with all its branches, have ever
denied the private members the right of participation in
the administration of Church discipline. These self-
constituted rulers and judges over God's heritage have
tried to impress the world with a sense of their peculiar
sanctity and authority to rule over the " private mem-
bers of Christ's body; and thus showing that they con-
sider themselves more wise, discreet, and holy than their
less fortunate brethren. Mr. Campbell perpetuates this
Eomish doctrine of peculiar episcopal authority in the
following words: "No private individual has
a right to accuse any person before the whole p. 89.
community. The charge, in no case, is to No private
be preferred before the whole congregation, ^^f^jj'^/ com-
Such a procedure is without precedent in the plaint to the
law or in the Gospel, in any well-regulated
society, church, or state. If, then, any brother fall into
any public offense, those privy to it notify the elders of
the Church, or those for the time being presiding over
it, of the fact, and of the evidence on which they rely.
The matter is then in the hands of the proper persons.

310

CAMPBELLITE GOVERNMENT.

They prosecute the investigation of it, and on the de-
iiial of the accused, seek to convict him of the allega-
tion." In this so-called "Christian system,"

The voice of a r i r-ti i ,

private mem- or rejovmed Church government, no " private
her not to be individual" is allowed a voice" or ^<vote"

neara.

"in cases of discipline;'* and he is not even
allowed the poor privilege of preferring a charge before
the community or Church ! " What is the use of bishops
in a Churchy if all are to rule; of judges^ if all are
judges of fact and lawT^ In the Campbellito govern-
ment, the preacher, or elder, who is both ruler and
judge, is also the prosecuting attorney to try to convict
the accused before himself as judge! Fes, Mr. Campbell
makes it the duty of the elders^ or judges of a CMirch to
prosecute the investigation^''^ and seeJc to convict^^ the
accused of the charge ! Such pure despotism is rarely
found outside of the "Holy Inquisition." This is what
Mr. Campbell would call a " well-regulated society." But
in direct opposition to this theory, the Savior directed
the offended brother to tell it to the Church, the whole
community, while Mr. Campbell would have him to notify
the elders, without giving him the humble privilege of
introducing his own cause. But the New Testament,
so far from supporting this Romish assumption, which
takes all the privileges from private members of parti-
cipating in the administration of the discipline of the
Church, it uniformly represents the whole community
as partaking in the execution of Church discipline. It
was the congregation in Jerusalem, of one hundred
and twenty members, composed in part of " women,"
who cast their lots, or votes, in the election of an Apos-
tle to fill the place vacated by Judas. Here it is; "And

PRIVATE MEMBERS DISFRANCHISED.

311

they [the congregation] gave forth their lots,
and the lot fell upon Matthias ; and he was
numbered with the eleven Apostles." Mr. ijers votedTn
Campbell would condemn this course by ask- choosing an
ing, Shall the voice of a hahe or woman he heard
or counted as a vote in a case of choosing an Apostle? He
would have only the bishops or rulers of the Church to
transact such weighty business.

Again : In the choosing of deacons, the " private "
members did vote ; for it is recorded that "the

A.cts vi * 2

twelve called the multitude of the disciples

unto them, and said, It is not reason that we should

leave the Word of God and serve tables/' " And the

saying pleased the whole multitude: and they

chose Stephen, a man full of faith and the

Holy Ghost, and Philip, and Procorus, and Nicanor,

Timon, and Parmenas, and Nicolas a proselyte of An-

fioch." It is here recorded by inspiration that the

whole multitude, the entire Church, voted in

' ' The multi-

choosing the deacons. Yes, the whole tude chose

MULTITUDE, MEN, WOMEN, AND BABES IN

Christ, chose or elected the deacons. But Mr.
Campbell objects by saying, " Shall the voice of a hahe
he heard or counted as a vote in cases of discipline? "

Such is the liberty of those whom Christ has made
free. They have no haughty pontiff, episcopal bishop,
or Campbellite ruler to decide cases of discipline for
them : for they themselves " are a chosen

1 Peter ii : 9

generation, a royal priesthood, a holy nation,
a peculiar people." None but Antichrist would presume
to usurp authority over this royal priesthood of Christ.
But the Campbellites would deprive a portion of thia

312

THE CAMPBELLITE GOVERNMENT

royal priesthood of a voice in the transaction of Church
business. Paul informs us that " there is
neither Greek nor Jew, circumcision nor uncir-
cumcisiouj barbarian, Scythian, bond nor free ; but Christ
is all, and in all.*' Again, in setting forth this equality

Gai.iii:28. Paul affirms that "there is neither Jew nor

An are in Greek, there is neither bond nor free, there is
Christ. neither male nor female ; for ye are all one in
Christ J esus." Thus we learn that whom Christ has made
free are free indeed ] but whether male or female, bond or
free, they are all one in point of privilege in the exercise
of their lot or voice in Church business. It was the
Church, and all the members compose the Church, that
tried, excluded, and restored members; and it was the
whole Church or community that voted in the election
of an apostle and deacons. And, moreover, it was the
Churches that sent messengers to bear their liberality to
the poor saints and to the missionaries. It was the
Churches that sent out messengers or missionaries ; for

2 Cor. viii: P^^^ Said, " Whether any do inquire of Titus,
23- he is my partner and fellow-helper concern-

ing you: or our brethren be inquired of, they are the
messenger^ of the Churches and the glory of Christ."

The privi- ^^^^6 brethren were the messengers of the
leges of mem- Churches, and not the messengers of some
pontiff, bishop, or Campbellite ruler. The
Churches sent them out. Even the inspired Apostles
would not assume the responsibility of sending messen-
gers without the consent of the whole Church.

But how very different men now act! They assume
more than apostolic authority, and tell us that the voice
of a large majority of the Church members shall not bo

PRIVATE MEMBERS DISFRANCHISED.

313

heard or counted as a vote in cases of Church discipline !
Mark the actions of the Apostles and elders of the
first Church : " Then pleased it the Apostles

111 1 1 /^i 1 1 ^^^^ xv:22.

and elders, with the whole Church, to send
chosen men of their own company to Antioch with
Paul and Barnabas." Many other scriptures might be
cited, all showing the equality of the members of the
Churches of Christ in point of privilege in executing
his laws.

Then all this exaltation of the preachers over the
other members of the Churches of Christ is a daring
innovation which ought to be firmly resisted by every
lover of Jesus Christ. The government of the Churches,
so far as the membership is concerned, is purely demo-
cratic. Every member of the Chuixjh has a right to
vote in matters of discipline, and none ought to prevent
or hinder them.

314

THE CAMPBELLITE CREED.

CHAPTER XVIII.

THE CAMPBELLITE CREED.

1. Mr. Campbell's opposition to Creeds.

2. The Campbellites have a written Creed.

3. The latitude of the Campbellite Creed.

4. The tendency of the Campbellite Creed to produce schism ar^d

discord by the spread of false doctrines.

SECTION 1.
MR. Campbell's opposition to creeds

ME. CAMPBELL has, from his beginning as a re-
former, waged unmitigated warfare on all creeds^
whether they were true or false, scriptural or unscriptural ;
and from his fancied elevation he has hurled his thunder-
bolts of wrath against all the creed-mongers of the ecclesi-
astical universe. He denounced in the strongest language
all churches which were united by creeds as in the Romish
apostasy. Of them he said: *'The worshiping establish-
Miii Bar J^^^^^s uow in Operation throughout Christen -
vol. 3, p. 362. dom, increased and cemented by their respect-
^ Quoted by jy^ voluminous confessions of faith, and their
ecclesiastical constitutions, are not Churches

The daugh- ; ,

ters of Baby- of Jesiis Christy hut the legitimate daughters oj
the mother of harlots^ the Church of Rome^
But on what ground does Mr. Campbell oppose all creedsi

OPPOSITION TO CREEDS.

315

so vehemently? He says: Our opposition chr. Sys.
10 creeds arose from a conviction that whether ^* ^'

... /• 7 7 Campbell

the opinions m them were true or jatse^ they opposed trut*
were hostile to the union^ peace, harmony, purity,
and joy of Christians, and adverse to the conversion of the
world to Jesus Christ,'^

How the truth expressed in what Mr. Campbell is
pleased to call a creed could be ^'hostile to the union,
peace, harmony, purity, and joy of Christians, and adverse
to the conversion of the world,^^ is not easy to explain.
No doubt all true creeds are hostile to the union which
he proposed, and to the conversion of men to the Camp-
bellite doctrine. But that true sentiments, written as a
summary of belief, are hostile to the union of Christians
and the conversion of the world, is not true. This would
be to contend that truth is opposed to Christian union !

I can not better express myself on the subject of creeds
than in the language of Mr. Jeter. He says: "Every
intelligent Christian has a creed, written or camp. Ex.,
unwritten. There are certain facts, truths, p--''*-
and principles which he believes and maintains, and the
belief of which he deems essential to the existence of
true holiness. He may or may not write these articles
of his belief ; but they are equally his creed, and equally
efficacious in controlling his conduct, whether jeter on
they are written or unwritten. The writing creeds,
of them is merely placing in a visible form what pre-
viously existed in his mind, and doing so contravenes no
law of Christ and violates no moral obligation. But
what is here affirmed of an individual may, with equal
clearness and propriety, be affirmed of a Church of Christ.
They have, and of necessity must have, a creed — it may

316

THE CAMPBELLITE CREEO.

be latitiidinous or rigid, may comprehend many articles
or few, may be written or traditional — and tbis creed is
tbeir bond of union. This remark is as true of the
churches organized by Mr. Campbell as of any churches
in Christendom.'^

It must be borne in mind that the opposition of
Campbellites to creeds does not arise from their want of
conformity to the Bible, but from the opposition of these
creeds to the reformed plan of union. But, it is asked,
''is not the Bible a sufficient creed?" Yes, and all the
professed Christian denominations in the land claim, in
some sense, to take the Bible as their creed, and yet they
are in complete antagonism to each other. The oneness
or unity recommended in the Scriptures is something
more than a union in form or profession. It is a union
of mind and judgment^ of doctrine and practice, and not
merely the profession to be governed alone by the Bible,
while we are as wide apart as the poles in doctrine.
Some seem to think that the prayer of Jesus Christ has
been answered in regard to the oneness of Christians if
they can only induce professors of religion to come to-
gether in the same society and agree in the use of a few
scriptural expressions, while they are as different in
doctrines as the sects from whence they came. Jesus
prayed for believers " that they all may be one, as thou
Father art in me, and I in thee, that they
also may be one in us : that the world may
believe that thou hast sent me.'* And laul exhorts the
brethren thus: '^I beseech you, brethren, by
* the name of our Lord Jesus Christ, that ye
ill speak the same thing, and that there be no divisions
among you: but that ye be perfectly joined together in

OPPOSITION TO CREEDS. 317

the sance mind, and in the same judgment." And again:
"If there come any unto you, and bring not gjohni-io
this doctrine, receive him not into your house, ii.
neither bid him Grod-speed ; for he that bid- The union
deth him God-speed is partaker of his evil
deeds." Thus we learn that God requires that brethren
dwell together in unity of mind and judgment^ and not
merely of outward forms. But as the so-called Christian
world is broken into almost a thousand fragments, with
as many different doctrines, it now becomes absolutely nec-
essary for those who wish to dwell together as Churches
of Christ to express their helief or creed concerning the
doctrine of Christ. It is not enough for one to say, "I
believe the Bible," for this is said by Roman Catholics,
Mormons, Universalists, and Quakers, with all other pro-
fessed Christian sects. Then, as our summary of faith
must be expressed in order to Christian union, it can be
no more harm to write it than to express it orally.

I am no apologist for authoritative creeds^ as courts of
appeal in cases of litigation. That man who presumes
to dictate or write laws for the government of the king-
dom or Church of Christ, has partaken of one of the
main features of Antichrist. But there is a vast differ-
ence between making laws to govern the Churches of
Christ and expressing or writing a declaration of our
faith, as a means to promote harmony in action. And
as to the "Baptist Creed," so often abused by Mr. Camp-
bell, he ought to have known that the Baptists do not
recognize any creed except the New Testament, to which
they appeal in cases of discipline. But each individual
or Church, if they choose, may express themselves in a
summary of Christian doctrine, that they may know

318

CAMPBELLITE CREED.

when they are all of '^one mind'* and "one judgment,"
and that others may know what they believe the Bible
to teach concerning the plan of redemption. And also
The right this expressed abstract of principles will stand
use of creeds, ^ monument to future generations, show-
ing to the world what has been the faith and practice
of Baptists. The ancient Waldensian Baptists published
a confession of faith to vindicate themselves from the
slanderous charges of their enemies, more than seven
hundred years ago. This simple creed of these perse-
cuted brethren stands as one of the brightest gems iu
Church history, serving to identify the true Church of
Christ amid the darkest period of Bomish superstition.
Nothing could be certainly known of the faith and prac-
tice of any Church or society, one hundred years in the
past, without some written expression of its doctrine.
No association, convention, nor any other body among
Baptists, has the slightest authority to impose any creed
upon any Church or individual for their adoption. A
Church may or may not write a summary of her faith
and practice, as she in her wisdom may deem fit. I
have found in all those expressions on the part of Bap-
tist churches, called, by some, confessions of faith, that
the leading article runs thus: The Bible alone is the
only rule of faith and practice to ws." Either t'his, or
something of the same import, stands at the head .of
Baptist articles of faith. But Campbellites preach up a
crusade against this expression as a part of the Baptist
creed, not because it is false or wrong, but because it is
adverse to their own proposed plan of Christian union.

CAMPBELLITES HylVE A WRITTEN CREED. S19

SECTION II.
THE CAMPBELLITES HAVE A WRITTEN CREED.

The disciples of Mr. Campbell have prob- Campbeire
ably convinced themselves and tried to con-
vince the world that they have no creed except the
Bible. They have deceived themselves on this subject,
as we are prepared to show. They have a written creed
as grossly human and unscriptural as the creeds of the
sects so bitterly anathematized by them. When Mr.
Campbell's little Brush Kun society sought admission
into the Ked Stone association, they sent " a written
declaration of their belief/' drawn up by Mr. Campbell,
as a proof of their orthodoxy; and they were received
into that association on that written creed. And if it
was lawful for Mr. Campbell to bear a written creed from
Brush Eun society to the Red Stone association, why do
Campbellites make such an outcry against others for the
same thing allowed by themselves. It may not be amiss
in this place to repeat that Mr. Campbell was never a
Baptist in sentiment. And as he confessed that he at-
tached the name BaptUt to his first periodical, from ex-
pediency," as a " passport to favor," it can also be
proved that he sought admission among Baptists for the
same unholy purpose. This is confessed by Prof. R.
Richardson, of Virginia, in an article which he prepared
for the work entitled Religious Denominations in the
United States and Great Britain. In this article he said :
^'For, although disinclined to a combination

' Religious

with any religious party, known as such, they Denom., p.
deemed the principles of the Baptists favor-

320

CAMPBELLITE CREED.

Mr. Camp- ^ble to reformation and religious freedom

bell was never t , t , , it.. , . '

a Baptist. and believed that as they had it in their
power to preserve their own independence as a Church,
and the integrity of the principles of their first organi-
zation, a connection with the Baptists would afi'ord them
a more extended field of usefulness. Accordingly, in
the Fall of 1813, they were received into Red Stone
Baptist Association," etc. This shows that the origi-
nators of Campbellism only sought admission among
Baptists,, not because they approved the Baptist doctrine,
but because they thought that "a connection with the
Baptists would afford them a more extended field of use-
fulness The same is taught by Mr. Fanning, a prom-
inent Campbellite, in his Gospel Advocate, of 1866, in
his sketch of Mr. Campbell's biography. He remarked :
Gospel Ad- ""^^ intimated, he [Mr. Campbell] fraternized
vocate for with the Baptists, for quite a number of
years, but while he was among them, it could
scarcely be said that he was of them."

Notwithstanding the early Campbellites gained admis-
sion among Baptists by presenting a writtea creed, they
only did it to give currency to the Beformation. And
while they were among us they were not of us; there-
fore "they went out from us, but they were
not of us; for if they had been of us, they
would, no doubt, have continued with us ; but they went
out, that they might be made manifest that they were
not all of us." It seems that Mr. Campbell never hesi-
tated to write a creed or declaration of belief, whenever
it suited his policy, as a passport to favor. He wrote
_ a creed of the belief of the "Disciples" in

Rel. Ency., ^ , ...

p. 462. an article which he prepared for insertion in

CAMPBELLITES HAVE A WRITTEN CREED. 321

the "'Encyclopedia of Religious Knowledge." campbeira
He did this to show forth to the world what
was the faith and practice of his "disciples." He not
only wrote this summary of the history and doctrine
of his reformation, but he refers those desiring a more
particular acquaintance with the views of the reformation
to the Christian Baptist and Millennial Harbinger I He
does not refer them to the Bible, but to his own writ-
ings. Again he says "'the Christian Baptist Rei. Ency.,
and Millennial Harbinger,' being the first p-^^**
publication of these sentiments, contaios a hifowrfwrit*^
history of this reformation, as well as a full ^^ss as the

. ^ first publica-

development of all things from the begin- uon of the
niug." Mark it well : in this creed of Mr.
Campbell we are not directed to the Bible for an ac-
quaintance with the rise and doctrine of the current
reformation^ but to the publications of the Reformer
himself. He would have us to understand that his own
were the first puhlication of these sentiments j as well as a
history of all things from the beginning I But, if Camp-
bell published the sentiments of the reformation first,
then it is certain that they were not published in the
Bible. But Mr. Campbell has, in addition to this for-
mer creed, written, for general use, a creed which he
calls, by way of distinction, the "Christian System."
And all Campbellites are as nearly agreed on the plan
of union therein contained as the most devout admirers
of the sects for their disciplines and confessions of faitli.
The Christian System is the arrangement into order or
s;ystem those rough materials gathered by Mr. Campbell
from the ruius of his Pedubaptist temple, and which had
been promiscuously scattered through the various publi-

322

CAMPBELLITE CREED.

cations of the Reformer. But they are here polished and
placed in the building according to the modern style of
ecclesiastical architecture. So, this Christian System /.^
a ivritten creed, it is a human creed, it is an un^cripturai
creed^ and the Camjphellites agree as perfectly on the terms^
of union therein contained as any of the other sects on tntn*'
creeds.

SECTION III.

THE LATITUDE OP THE CAMPBELLITE CRfiiJi^.

The prominent objection which Mr. Campbell urged
against all existing organizations was that their creeds
and platforms were too narrow to sustain the millennial
church. His gigantic powers were not to be circum-
scribed by the limits of any existing creed. He, there-
fore, broke the fetters of the creed under which he was
brought up, and, finding himself at liberty, he aimed at
nothing less than the total destruction of all creeds and
platforms. On this subject, he declared, in his zeal,

Mill. Har., that ^' All the platforms, all the foundations
The platforms sccts, are, therefore, too narrow and too

of the sects weak to sustain the millennial church, and,
down. therefore, must be pulled down." When Mr.

Campbell had made this awful discovery concerning all
the sectarian platforms or creeds, he then generously went

The Camp- to work to present ''a scheme of things" as a

bel lite platform i « i . . t

a broad one. platform, which he considered broad enough
to bear the whole superstructure called the millennial
church. And he was not long in discovering the cause

ITS UNSCRIPTURAL LATITUDE.

323

ol the sectarianism of the various creeds. They all had
tOM many articles in them to be believed or subscribed
to He immediately discovered that the fewer the art-
icles in the creed the broader would be the platform
He, therefore, presented to the world a new platform
w^ith only two articles, or planks in it. The Campbellite
creed has only two articles in it; and it is, therefore, a
very broad creed, or platform. And this will solve the
difficulty that might be suggested to some concerning
the diversity of views among the Campbellites. It may
be asked, if they are all agreed on the Christian System,
why are they so much divided among themselves in doc-
trine? The answer is easy. The C4iristian System, their
creed, does not demand unity on but two points; therefore
they may all adopt the creed, and yet be as far apart a.-
the poles. In laying down his platform, Mr. Campbell
says: "the belief of one fact, and that (j^n. sys.,
upon the best evidence in the world, is all that
is requisite, as far as faith goes, to salvation. ^.^^ anicicf-
The belief of this ONE FACT, and submission of union.
to one institution expressive of it, is all that is required
of Heaven to admissioji into the church. This is the
Campbellite platform, and it contains the only points
upon which Campbellites are required to unite. He
sums up the first proposition thus : " The chu. sys..
one fact is expressed in a single proposition p- '^^^
— that Jesus the Nazarene is the Messiah.^^ Thus we
have the Campbellite

platform.

"Article I. — Jesus the Nazarene is the ci,,. >
Messiah. *

324

THE CAMPBELLITE CREED.

"Article II. — The one institution is baptism into the
name of the Father, and of the Sonj and the Holy Spirit.''

These two articles, framed by Mr. Campbell, compre-
hend the whole platform of the Reformation. If you
believe this '-one fact" and submit to the one act, im-
mersion, you will be received into the Campbellite so-
ciety, though you may at the same time embrace all the
errors which have afflicted Christendom for the last fif-
teen centuries. Then, according to the Christian Sys-
tem^ it is not necessary to believe in the divinity of
Christ, his death, or resurrection, but simply that Jesu&
is the Messiah! The Bethany Reformer was very for-
tunate, whether by accident or design, in arranging the

The first ^^^t article in his platform so as to include
article of the ^^j^ig point the position occupied already

Campbellite ^ ^ " ^ .

creed is 8o by all the sects, for all the professed Chris-
embfacr aU denominations believe the one fact that
denomina- Jesus is the Mcssiah. Then the only work
fessed^chri^- w^icli remains to be done, in order to bring
tiana. about the union proposed by the Campbellite

creed, is simply to get all the sects and the rest of man-
kind to be immersed. It is even so, that the Roman
Catholics, Mormons, Episcopalians, Methodists, Presby-
terians, Lutherans, Arians, Unitarians, Pelagians, and
Universalists, with all other professed Christian denom-
inations, are agreed in their belief of the one fact that
Jesus is the 3Iessiah, These all believe iu the Camp-
bellite sense of that term ; and also all sinners, except
infidels and heathens, believe the one fact ; then it fol-
lows, that all that is wanting in order to unite the relig-
ious world is to induce them to be immersed for the
remission of sins. This, no doubt, is the reason why

ITS UNSCRIPTURAL LATITUDE.

326

the Campbellite preachers spend nearly all their tiino in
preaching about immersion. But some of these sets
have beeu immersed. Will the Campbellites receive
them regardless of their views or opinions ? They must
do so in order to carry out their own doctrine.

Mr. Campbell himself advocated the reception of Uni-
versalists, without requiring them to reject their false
opinions concerning the future destiny of the wicked.
One Mr. Kains, a Universalist preacher, presented him-
self to the Mahoning Campbellite Association, and there
confessed that he was still a Universalist^ but he, at the
suggestion of Mr. Campbell, was received on condition
" that if these peculiar opinions were held as ^^^.^^
private opinions, and not taught by this voi.i, p. hs.
brother, he might be, and constitutionally r^j^.g ^^^^^
ought to be, retained." So this docile Uni- admits Unu
versalist agreed "that he would not teach"
his own opinions, and was received and made a reformed
preacher. This is in perfect keeping with the Camp-
bellite creed which only requires the belief of one fact
and the submission to one act. Again : Mr. Campbell
says, "If a man professing Universalist opin- Qj^yg
ions should apply for admission, we will re- p- ^23.
ceive him if he will consent to use and apply Mr. camp-
all the Bible phrases in their plain reference ^^[^g the^irre-
to the future state of men and angels. We ception.
will not hearken to those questions which gender strife,
nor discuss them at all. If a person say such is his
private opinion, let him have it as his private opinion,
but lay no stress upon it; and if it be a wrong private
opinion, it will die a natural death much sooner than if
you attempt to kill it."

326

THE CAMPBELLITE CREED.

It appears from the above, that if a (Juiversallsi vAU
call his settled conviction that all men will be saved
in heaven irrespective of their moral character " an
opinion," and agree to keep.it as his private prop-
erty, he may and ought to be admitted as a preacher
of the ancient Gospel ! He need not renounce his soul-
destroying error. This practice of the Campbellites is
not in harmony with the language of John. He says :

2Johni-io " there come any unto you, and bring not
11. this doctrine, receive him not into your house,

John opposed neither bid him God-speed : for he that bid-
to this creed. j^-^ God-specd is partaker of his evil
deeds." J ohn says receive him not, but Mr. Campbell
says " we will receive him ! " The Campbellites are thus
guilty of bidding God-speed to Universalism by giving it
shelter under the broad banners of the Reformation.

chy. Res., Again, Mr. Campbell says : " But men can
P- not give up their opinions, and therefore they

never can unite, says one. We do not ask them to give
up their opinions ; we ask them only not to impose
them upon others. Let them hold their opio-

The Camp- . i i i i i i i • ,

beiiite creed lons, but let them hold them as private prop-
harbors all e^-ty." Mr. Campbell says, ''We do not ask

"opinions." ^ ^ ^ . ,

them to give up their opinions The Camp-
bellites only consider opinions as private property.
Then, all that is necessary for the advocate of error to
get into the Reformation is to call those errors, it mat-
ters not how gross, his opinions, and claim them as
private property; he will then be received into the
bosom of Campbellism with his errors.

Dr. Thomas, of Virginia, a disciple of Mr. Campbell,
undertook to carry the reformatiori on to perfection j

ITS UNSCRIPTURAL LATITUDE.

327

and lie commenced the work in earnest by reimmersing
those Campbellites who had been immersed without
knowing that immersion was in order to the pardon of
sins. This was only carrying out the theory which he
had learned from Mr. Campbell himself ; for Mr. Camp-
bell had taught him that without knowing that the effi-
cacy of the hlood of Christ is communicated in baptism^
that immersion is of no value. Believing this doctrine
of Mr. Campbell, Dr. Thomas was irresistibly driven to
the conclusion that those who had been immersed with-
out understanding the design, were still unpardoned.
He, therefore, considered all Baptists, and those who
had gone from the Baptists to the Campbellites, as yet
in their sins; and to remedy this evil he commenced
immersing members of the Campbellite Churches for the
remission of sins. Dr. Thomas also discovered that the
immersions performed by sectarian preachers were not
valid. These new developments alarmed Mr. Campbell,
and he set himself to work in trying to restrain his daring
disciple from making these improvements on the Refor-
mation. He accuses Dr. Thomas of the following errors :

1. "The Jews mio-ht as lawfully have ap-
pointed a Moabitish priest oi Moloch to ad- vol. 7, p. eo.
minister the great annual sacrifice of the

X ' • • ii Thomasism.

atonement, as the (jhristians recognize the
immersion of a sectarist by a clergyman or lay person
of the Presbyterian, Episcopalian, Romanist, or any
of the names and denominations of the antichristian
world.'* This bold ground of Thomas would cut off all
the first Campbellites with Campbell himself; for, ac-
cording to their own testimony, they received their bap-
tism from the sects without the proper design.

nn: CA.MPBELI.ITE CREED.

Mr. Campbell charged Dr. Thomas with many othel
errors, among which I will introduce those laid down
by Mr. Hunnicutt in the Harbinger of 1837. He says
that Thomas taught:

Mill. Har., ^^A\\ infauts, idiots, and heathens will

New Series, gleep throu2:h eudlcss duration — they can

vol. 1, p. 510. .

never rise.

bo^ed'^by^^he ^' " -^^^ Methodists, Old Side Baptists,
canipbeiiite Presby toriaus, EpiscopalianSj and sinners will
be raised to the damnation of annihilation."

7. " Eternal life or existence conditional, the condi-
tion being faith in the resurrection of Christ from the
dead, reformation, and baptism."

8. " Man has no soul nor existence separate, distinct,
and independently of the body."

9. "That the Spirit of God does not operate on any
person apart from the word written."

10. " It is sinful for an unconverted person to pray
to God."

I have here recorded this catalogue of the

Thomasism. n -r\ m\ • i i

errors of Dr. Ihomas, in order to show the
latitude given by the CampheUite creed. All these mon-
strous errors may find a home in the Campbellite society.
And according to Mr. Campbell's creed^ there is no way
provided to expel these soul-destroying errors from the
reformation ; for Dr. Thomas, as well as Mr. Campbell,
had believed the one fact and submitted to the one act
enjoined in the creed. And this is all that is necessary
Chr. Sys., ^0 gain membership in Campbellism, for the
p. 122. Reformer said: ^^The helief of this one fact

and suhmisston to one institution expressive of it^ is all
that is required of Heaven to admission into the Church.'^

ITS UNSCRIPTURAL LATITUDtl.

329

But contrary to his own creed, Mr. Cnmpbell complained
ut' the practice of Dr. Thomas, and this brought about
a publi-c debate between these two brother reformers;
and, after two and a half days' discussion, they mutu-
ally agreed to settle the matter by the aid of a council ;
in which settlement each hero retained his former opin-
ions. The council reported as follows : "We, miu. Har.
the undersigned brethren, in free consul ta- ^^^^ ^^if^'
tion, met at the house of brother John Tins-

T T^««n IP pii Report of

ley Jeter, at Jramsville, and after irankly council en
comparing our views, unanimously agreed Thomasism
upon the resolution subjoined, and submitted the same
for the consideration of brethren Campbell and Thomas,
and brother Thomas agreeing to abide the same, all diffi-
culties were adjusted, and perfect harmony and co-
operation mutually agreed upon between [them.]

" Resolved^ That whereas certain things believed and
propagated by Dr. Thomas, in relation to the mortality
of man, the resurrection of the dead, and the final des-
tiny of the wicked, having given offense to many breth-
ren, and being likely to produce a division among us ;
and believing the said views to be of no practical benefit,
we recommend to brother Thomas to discontinue the
discussion of the same, unless in his defense when mis-
represented.

"Patnville, Amelia Co., Va., Nov. 15, 1838."

This document was signed by twenty-three rpj^^ ^^^j^^^
names. Here are some of the bitter fruits of campbeii-
the Campbellite creed. Here was Dr. Thomas,
a rank infidel^ who denied the separate existence of the
soul, and the resurrection of the dead, and taught manv
absurd and skeptical views^ and yet, with a perfect un

330

THE CAMPBELIJTK CREED.

devf^fanding of all these facts, he ivas retained hy Mr
Camphell and Ids disciples as a BROTHER IN THE
REFORMATION AND PERFECT HARMONY AND CO-OPERA-
TION WAS MUTUALLY AGREED UPON BETWEEN Mr.

Campbell and Dr. Thomas ! I suppose that Mr.
Campbell considered these notions of Thomas as only
his " opinions;" and. of course, he could not ask him to
give them up ! And Dr. Thomas agreed to discuss these
■'opinions" only in self-defense. He now goes on his
way rejoicing as a preacher of the '^ancient order of
things !" In this affair we have the solution of the
question of the prophet Amos, where he

Amosiii:3, i m

asked: "Can two walk together except they
be agreed?" The council declare that perfect harmony
and co-operation was agreed upon ! Perfect harmony
with an avowed infidel ! Is this the boasted union so
much lauded by the Campbellites? According to this,
almost every error in all Christendom may find protec-
tion and shelter under the reformed creed. The reforma-
tion is a kind of a Noah's Ark, which contains a great
variety of freight. Its members, as regards doctrine,
are as ring-streaked and striped as Jacob's cattle. This
is not the union for which the Savior prayed. This is
not being of 07ie mind and one judgment. It is only

cryine; peace when there is no peace. God

Ezek. xiii: -r^ , i i

10,11. says: "Because, even because they have se-

Tiiis false <^uced my people, saying peace, and there was
peace threat- ^0 pcacc ; and One built up a wall, and, lo,
others daubed it with untempered mortar ;
say unto them which daub it with untempered mortar,
that it shall fall ; there shall be an overflowing shower,
and ye,. 0 great hailstones, shall fall; and a stormy

ITS TENDENCY TO SCHISM.

331

TTind shall rend it." Thus the heaviest judgments of
^Vlmighty God are threatened against such false teachers
who cry peace and union when there is no peace or har-
mony.

SECTION lY.

THE TENDENCY OF THE CAMPBELLITE CREED TO PRO-
DUCE SCHISM AND DISCORD BY THE SPREAD OF FALSE
DOCTRINES.

Instead of uniting all Christians on one and the same
platform, as was the professed design of Mr. Campbell,
his creed has had quite the contrary effect. The reason
of this is obvious ; because his creed is calculated to
bring into one mass more discordant elements than any
other creed in all Christendom. It contains, in its own
bosom, the elements of its own destruction. It is not to
be expected that all the isms of the past fifteen centu-
ries could long live peaceably in the same establishment
Campbellism has no regulator to check its tendencies to
speculation and schism. There can be no means of
checking the spread of any of those errors whicih the
Campbellite creed has admitted to a home in the re-
formation ; for every man in the reformation^ who has
the presumption, may preach and administer the ordi-
nances without restraint. He needs no divine call, or
the sanction of any Church, to constitute him an official
preacher. Many of them consider the reformation as a
kind of ecclesiastical progression, and they desire to
share a part of the honor of shedding new light on the

332

THE CAMPBELLITE CREED.

I alh of rcrorm. So every one, like Dr. Thomas, whc is
the fatlier of some Dew opinion, will naturally aspire to
the pulpit in order to blaze the matter abroad, and
thereby glorify himself. I here furnish the broad license
from the father of the reformed creed, for every reformer
to preach and baptize. Here it is : "A Christian is by
chr System pi'ofession a preacher of truth and righteous-
ness, both by precept and ex.imple. He may
All Chris- Qf right preach, baptize, and dispense the Sup-

tiuns are al- ^ ^ / 7/ •

lowed to bap- p^^i wcti as pray J or alt meii^ token circum-
stances demand it^ This comes from the great
lawgiver in Campbellism, and the only authority cited
by him for granting all Christians the right to baptize-,
Chr System example of Rome! He says: "Even

r-82. the Church of Rome, with all her clerical

Mr. Camp- pride, commands and authorizes lay baptism

bell appeals , . . . ax i

to the exam- whcu a pricst IS not Convenient. Yes, the
pie of Rome, necessity of ^^lay baptism'' originated in the
Church of Kome on account of the introduction of bap-
tismal salvation ; and as Mr. Campbell has copied the
one from Rome, he may as well appeal to her for the
otJirr.

We find, then, that every man and woman in the Camp-
bellite ranks is liberated by Mr. Campbell to preach, bap-
tize, and dispense the Supper! But this is not all. Mr.
Campbell makes baptism valid by whomsoever it may

Mill. Har. administered ; for he says : " But it is
Extra No. always true that he who professes the faith of
^" ^ * the Gospel, and has determined to obey the

All men and . . tit i •

women may Lord, IS immersed by the authority ot the
baptize. Lord, whocvcr may immerse him." This text
authorizes all men and women, whether Christians, Jews,

ITS TENDENCY TO SCHISM.

333

infidels, or heathens, to become the administrators of the
ordinances of the Lord*s house. Yea, more, according
to this, the devil himself might baptize, and yet it would
be by the authority of the Lord ! But as baptism is a
Church ordinance, none can administer it legally without
authority from the Church of Christ. No man who is
not a member in a kingdom can execute the laws or
ordinances of that kingdom. But as the Campbellites
are only required to believe one fact^ and submit to one
act in order to church membership, and all of them may
preach, baptize, and administer the Supper ; therefore
there can be little or no real union among them on points
of doctrine. The natural fruits of such a lax creed is to
fo-^ter error, and to encourage errorists to take shelter
under the banners of the reformation. But is there any
evidence that such a heterogeneous mass of doctrines are
being preached in the reformation ? Yes, for Mr. Camp-
bell has himself, when too late, discovered the deplorable
fact; for he says: But we have had a very

^ , ^ , , . ^ Mill. Har.,

large portion of this unhappy and mischievous vol. 6, No. 2,
influence to contend with. Every sort of doc-
trine has been proclaimed^ hy almost all sorts jet^r^p^32o^^
of preachers^ under the broad banners and with ^^^.^^
the supposed sanction of tfie oegun Rcforma- of doctrine

. ' preacued.

tion.

This is Mr. Campbell's own confession that every

SORT OF DOCTRINE HAS BEEN PROCLAIMED, BY ALMOST
ALL SORTS OF PREACHERS, UNDER THE BROAD BANNERS

OF THE Reformation. This must, indeed, be the '* broad
way" which has prompted all sorts of preachers in the
Campbellite Church to proclaim all sorts of doctrine.
But the Savior has said : " Strait is the <j:ate, Matt.?: li.

334

THE CAMPBELLITE CREED.

The broad and narrow is the way, which leadeth unto

life; and few there be that find it."
Mr. Campbell has made heavy complaints against nar-
row platforms^ and claims to have presented a broad' '
platform, under " broad banners and that every sort
of doctrine is being proclaimed under his banners. Such
is the miserable failure of the reformation of the nine-
teenth century. But to what point does this broad way
Matt vii-13 ^^'^^ ^ Jcsus affirms that ''wide is the gate,
and broad is the way, that leadeth to destruc-

This broad . '

creed leads to tion, and many there be that go in thereat."
destruction, yes, many sorts of preachers and doctrines
have gone into the wide gate of Campbellism, and are
leading on to destruction.

We next introduce the deliberate conclusion of Thomas
Campbell, the venerable father of A. Campbell, who
wrote the preface to the lieformation in 1809. He had
watched with painful anxiety and deep interest all the
developments and results of the begun Reformation.
Does he think that the glory of the millennium has been
realized by the subjects of the reformation? Here is
his own statement: "In the absence of the

Mill. Har., n i • i i n ^

vol. 6, p. 272. editor, we feel induced, by the above commu-
The failure i^icatiou, to express a feeling of deep regret
of the Refor- that a reformation, which we humbly suu-

mation. i • i

gested and respectfully submitted to the con-
sideration of the friends and lovers of truth and peace
throughout all the churches more than twenty-five years
ago, for the express purpose of putting an end to re-
ligious controversy among Christians, should appear to
take the unhappy turn to which, with painful anxiety,
we have seen it verging for the last ten years, namely

ITS TENDENCY TO SCHISM.

335

to 'verbal contentions,' from wliicli come envy, strife,
evil speaking, unjust suspicions, perverse disputings, —
rather than godly edification, which is in faith. ^ ^ ^-i^
But alas ! how have we wandered from our miu. Har.,
divine premises ! We have forsaken terra firma, ^' p-
and are again out at sea amidst the rocks and vortices
that have absorbed every adventurer from Arius to the
present day. And, indeed, if we are to calculate the
future by the past, especially for the last ten years, we
might live to see an exhibition of all the curious ques-
tions and perplexing controversies of the last fifteen cen-
turies upon the face of the periodicals professedly in
favor of the proposed reformation. Thus, instead of a
genuine scriptural reformation, reducin^: and

° ^ ^ ... . . confes-

restoring our holy religion to its original sion of Thos.
heaven-born purity, in the belief and practice ^''^"^p^*^^'-
of a divine declaration expressly legible upon the face
of the sacred page, — we should have a reiteration, a re-
newed exhibition, of metaphysical abstractions, of theo-
logical polemics, notions and opinions, to which Buck's
Theological Dictionary might again serve as a portable
index."

As Mr. Thomas Campbell had the honor to write the
"preface" to the Reformation^ this honest confession of
his ought to be regarded as its obituary, and should be
written on the tombstone of Campbellism in large capi-
tals, to stand as a perpetual monument of the stupendous
folly of attempting to reform the institution of Heaven.

This old Reformer, after having watched with painful
anxiety the wayward tendency of the reformation for
more than ten years, confesses that it is a huge failure.
And instead of -'putting au cad to reli^-i<?UH euijtrover?y,"

336

THE CAMPBELLITE CREED.

as was intended, it has become the prolific mother of
verbal contentions, from which come envy^ strife^ evil
speaking, unjust suspicions, perverse disputings, — rather
than godly edification, which is of faith ^ And with sad-
ness he informs us that the reformers have ^' wandered
from their divine premises/' forsaken their foundation,
and were again afloat on the wide sea of speculation
amongst the rocks and vortices that have absorbed every
adventurer from Arius to the present dayP And he fur-
:her informs us that instead of a scriptural reformation
we are likely to have a ' reiteration, a renewed exhibi-
tion, of metaphysical abstractions, of theological polemics^
notions and opinions, to which BucWs Theological Dic-
tionary might again serve as a portable index

How humiliating it must have been for this aged re-
former to confess that the reformation of tlie 19tk century
was about to end in a babel of confusion. This was the
reformation which had for its object the restoration of a
pure speech, the restoration of ancient Christianity, the re-
storation of the ancient order of things, and the introduc-
tion of the millennium! But alas! it has turned out to
be a great ecclesiastical humbug. Instead of producing
peace on earth and good will toward men, it has revived
the errors of fifteen centuries, with the attending curious
notions and bitter controversies of the sects. But are
these evils growing in the reformation? Mr. Campbell
himself says : There is a erowino; taste foi

Mill. Ear., , ,

New Series, opinionism in the ranks oi the reiormation
vol.1, p. 439- rpi^-g jjj^gi. quashed, or there will be an en 1
to all moral and relio;ious improvenieut. -^^

Tlie evils of . °. ^ .

Gampbeiiism J-t IS owing to the patieoce of contradictious,
growing. ^1^^ great good sense of some of our mere

ITS TENDENCY TO SCHISM.

337

intelligent brethren, that schisms have not already ap-
peared amongst us under the assumption that every
Christian has the right to propagate his opinions.**

It seems, then, that as early as the year 1836 that Mr.
Campbell saw the dangerous tendency of private opin-
ions '' which he had foisted into the ranks of the refor-
mation. His fears have been fully realized ; for Dr.
Thomas, of Virginia, long since led off a sect of Thomas-
ites from the reformation ; and Jessie Furgerson has
since produced another schism by leading off a sect of
Furgersonites. So, we find, that instead of producing
only one sect in a century, the number ascribed by
Mr. Campbell to the creeds, his creed has already,
in less than half a century, produced two sects in ad-
dition to the Campbellite Society, and is likely to pro-
duce as many more before the close of the present cen-
tury. x\gain, Mr. Campbell confesses that the " Chris-
tian Church" needs regeneration. He says : " We would
turn the attention of our readers to the ne- ^^^^^
cessity of the regeneration of the Church. I p-28i.
speak not of the regeneration of any sectarian Mr. Campbeii
establishment. They are all built upon an- ht°^churchts
other foundation; upon the foundation of de- ueed regener-
crees of councils, creeds, formularies, or acta
of parliament. But we speak of those societies that
professedly build upon the foundation of apostles and
prophets, without any human bond of union or rule of
life — our brethren of the reformation, or regeneration,
now in process. ^ >K Societies, indeed, may be

found among us far in advance of others in their pro-
gress toward the ancient order of things ; but we know
of none that has fully attained to that model."

338

THE CAMPBELLITE CREED.

It appears from this that after all the high claims ol
Mr. Campbell for his society with the pretensions to
millennial glory, he at last confesses that not one Church
among them has attained to the model of the ancient
order of things, and that his own society needs regener ■
ation!

From all that we have now seen of the testimony of
the originators of the reformation, we may now come to
the conclusion that, although these great men undertook
to build an ecclesiastical tower upon which to reach
heaven, it has at last resulted, as with the ancient Babel
builders, in the confusion of tongues.

We have now seen that the Campbellite Society is a
sect with a creed so broad as to associate together more
errors than any other creed ever written.

CONTRADICTIONS.

339

CHAPTER XIX.

CONTRADICTIONS.

1. Contradictions concerning Baptism.

2. Contradictions concerning the Holy Spirit.

3. Contradictions concerning the New Birth.

4. Contradictions concerning the Lord's Supper.
6. Miscellaneous Contradictions.

IT is a true proverb that: ^^The legs of the lame are
not equal," neither can the inventions of men in
things of religion be made to harmonize with

Prov. xxvi 7

themselves. Whenever a system of theology
stands in antagonism to itself, then it furnishes the evi-
dence of its own falsehood. The Campbell theory of
religion contradicts itself at nearly every step of its
progress; therefore, it was not planned by divine wis-
dom. In arranging the Text Book on Campbellism, I
was fully aware that Mr. Campbell had, at some time,
contradicted the most of his own positions. He often
held out an orthodox side to his reformation, while he
practiced the heterodox side himself In proof of this,
we will present in contrast these two sides or ftices to
this Janus-faced religion.

CONTRADICTIONS.

SECTION L

CONTRADICTIONS CONCERNING BAPTISM.
CONTRADICTION FIRST.

Mill Har Campbell says that Immersion is the

Extra, No. 1, Converting act, or that no person is discipled
^* to Christ until he is immersed."

This is the heterodox side ; but he contradicts this
Mill. Har., bj Saying that "All his ancient disciples were
vol.5, p. 216. buried with him in the water of the pools,
and ponds, and rivers of Judea; not, indeed, to get re-
ligion^ but because they had got it, and had so much
reverence fo-r the institutions of Heaven as to submit to
them with all cheerfulness and joy." In the first of these
texts Mr. Campbell makes immersion the converting act^
without ivhich none can be a disciple of Christ, But in
the second he teaches that disciples were buried with
Christ in baptism, not to get religion, but because tliey
have already got it !

CONTRADICTION SECOND.

Campbell Campbell says : " We shall, therefore,

on Baptism, dcvclop morc at length justific-icion and sanc-
tification; the former of w'^.ich changes our
state, and the latter not only our state, but our char-
acter."

This declares that justification changes our state; but
Ohr. Sys., Campbell again represents "Immersion
P- as that act by which our state is changed,"
In the former of these texts, Mr. Campbell has justifi-
cation to change our state, and in the latter he has im-
mersion to change our state ! Shall we believe that he is

CONCERNING BAPTISM.

341

right in both cases, and v/ith closed eyes swallow both
statements down? Is this "the ancieut Gospel re-
stored?"

CONTRADICTION THIED.

" He [Christ] has commanded immersion chy. Ses.,
i or the remission of sins ; and, think you, ^'
that he will chaoge his institution, because of your stub-
born or intractable disposition ? As well, as reasonably
might you pray for loaves from heaven, or manna, be-
cause Israel eat it in the desert, as to pray for pardon
while you refuse the remission of your sins by immer-
sion." But Mr. Campbell contradicts the above by say-
ino; : \" The water of baptism, then, formally "^^^
washes av/ay our sins. Jraul s sins were really Maccaiia, p.
pardoned when he believed, yet he had no
solemn pledge of the fact, no formal acquittal, no formal
purgation of his sins, until he washed them away in the
water of baptism." In the former of these texts we are
taught that it is unreasonable to pray for pardon hefore
immersion^ but in the latter that dns are really pardoned
hefore immersioii I So, then, according to Mr. Campbell,
baptism is in order to the pardon of sins; and at the
same time sins are really pardoned before, and inde-
pendent of baptism! Is this the harmony of the " Chris-
tian System?"

CONTRADICTION FOURTH.

Mr. Campbell says that "All these testimo- Miii. Har.
nies concur with each other in presenting the p^^i^^^Je^^ ^'
act of faith — Christian immersion, frequently „ .

* *' Baptism m

called conversion as that act, inseparably con- order to re-
nected with the remission of sins, or that
change of state, of which we have already spoken."

CONTRADICTIONS,

This is puro CanvphelUsm ; but in another place he
says When I see a person who would die
New sedesi Christ, whoso brotherlj kindness, sympa-
vol. 1, p. ,065. ii^y^ active benevolence know no bounds

Men par- but his circumstanccs ; whose seat in the
out^baptism" Christian assembly is never empty ; whose in-
ward piety and devotion are tested by punc
tual obedience to every known duty; whose family is
educated in the fear of the Lord ; whose constant com-
panion is the Bible ; I say, when I see such a one ranked
among heathen men and publicans, because he never
happened to inquire, but always took it for granted that
he had been scripturally baptized, and that, too, by one
greatly destitute of these public and private virtues,
whose chief or exclusive recommendation is that he has
been immersed, and that he holds a scriptural theory of
the Gospel, I feel no disposition to flatter such a one;
but rather to disabuse him of his error. And while I
would not lead the most excellent professor in any sect
to disparage the least of all the commandments of Jesus,
I would say to my immersed brother as Paul said to his
Jewish brother, who gloried in a system which he did
not adorn: 'Sir, will not his uncircumcision, or unbap-
tism, be counted to him for baptism? And will he not
condemn you, who, though having the literal and true
baptism, yet dost transgress or neglect the statutes of
your king?'*\ In this Mr. Campbell talks in the language
of the orthodox; in fact, he goes so far as to say tha^
the unbaptism of some will he counted to them for hap-
tismi Yet, in the former of these texts, he teaches us
that immersion is inseparable/ connected with the remission
of sins I If we believe him in both cases, we must be-

CONCERNING BAPTISM.

S43

lieve that some persons are saved in heaven without the
remission of sins !

CONTRADICTION FIFTH.

Mr. Campbell informs us that the Master ^hy. Res.,
* never asked, as he never expected, any one ^' ^^^*
to feel like a Christian before he was immersed and
began to live like a Christian." But he contradicts this
by sayincr that ''there is no occasion for mak-
mg immersion on a profession oi taitn abso- Series,
lutely essential to a Christian, though it may ^» p- ^*
be greatly essential to his satisfaction and
comfort. * >K We have in PauPs style the inward
and outward Jews, and may we not have inward and
outward Christians? * ^i^ ^ My reasons for this opin-
ion are various; two of which we have only time and
space to offer at this time. Of seven difficulties it is
the least; two of these seven, which on the contrary
hypothesis would occur, are insuperable. The promises
concerning the everlasting Church have failed; and then
it would follow that not a few of the brightest names
•on earth of the last three hundred years should have to
be regarded as subjects of the kingdom of Satan."

We are taught in the above, first, that none None can feei
can feel like a Christian before immersion; and, J^^® * before
second, that immersion is not necessary to a Chris- immersion,
tian^ that we may have inward Christians with- tjans without
out immersion! In his cool moments of reflec-
tion, Mr. Campbell saw the tendency of his theory to deny
the perpetuity of the Christian Church, and also to heath-
enize all the bright names of the saints and martyrs of
tbo past ages. He, therefore, admits that there are Chris-

^44

CONTRADICTIONS.

tians without immersion, which is a flat contradiction to
his teachino;s concerning' the claims of immersion.

CONTRADICTION SIXTH.

chy. Bes.. Mr. Campbell says : " This act of faith wa?(
^*^^* presented as that act by which a change in

their state could be effected, or, in other words, by
which alone they could be pardoned. They who gladly
received this word were that day immersed, or, in other
words, that same day were converted, or regenerated, oi
obeyed the Gospel." But he contradicts this as follows :

Mill. Har., " reply to a conscientious sister, I observe.
New Series. ^^^^^ ^i^^^e be no Christians in the Prot-

vol. 1, p. 411,

412. estant sects, there are certainly none among

the Romanists, none among the Jews, Turks, Pagans,
and therefore no Christians in the world except our-
selves, or such of us as keep, or strive to keep, all the
commandments of Jesus ; therefore, for many centuries
there has been no Church of Christ, no Christians in the
world, and the promises concerning the everlasting king-
dom of the Messiah have failed, and the gates of hell
have prevailed against his Church! This can not be,
Christians therefore there are Christians among the
among the gects. But who is a Christian ? I answer,
every one that believes in his heart that Jesus
of Nazareth is the Messiah, the Son of God, repents of
his sins, and obeys him in all things according to his
measure of knowledge of his will. ^ ^ I can not,
therefore, make any one duty the standard of Christian
state or character, not even immersion into the name
of the Father, of the Son, and of the Holy Spirit, and
in my heart regard all that have been sprinkled in in

CONCERNING BAPTISM.

345

fancy without their IvDOwledge or consent, as aliens
from Christ and a well-grounded hope of heaven." In
the former text Mr. Campbell proclaimed immersion a&
that act hy which ALONE the sinner could be par-
doned, CONVERTED, OR REGENERATED, but in the latter,
he makes a labored argument to prove that there are
Christians among the sects without immersion ! So, then,
we must have unpardoned^ unconverted^ and unregenerated
Christians! In one place he makes baptism the con-
verting act, and in another he has Christians without
baptism ! The most obtuse mind can see the pointed
contradiction.

Are there two plans of salvation, one for Pedobaptists
who were only sprinkled in infancy, and another for the
Campbellites ? But Mr. Campbell repudiates this idea as
follows: "God has never had two systems of miu. Har.,
salvation in operation at the same time." I
am thoroughly convinced that God has never had but one
system of salvation by which actual transgressors have
been or can be saved, and this plan is by grace through
faith^ and that not of ourselves ; it is the gift of God.

CONTRADICTION SEVENTH.

Mr. Campbell remarks : " Let me only add Miii. Har.,
here on this subject, baptism is for the ^^^-''P*^^-
Churcli on earth, for the Gospel dispensation, and is not
a door into heaven. It is not for ^procuring the remis-
sion of any man's sins on earth or in heaven ; it is an
ordinance for the actual possession and present enjoy-
ment of the remission which God bestows through ' the
blood of the everlasting institution * upon all that put
themselves under the guidance of the Messiah." Bai

OONTttADICTIONS.

chr. sys., again, he declares that the Holy Spirit cath
^' nothi7ig personal regeneration except the act of

immersion. All the sophistry of Campbellism can Dot
harmonize the above statements. It is a positive con-
' radiation.

CONTRADICTION EIGHTH.

Debate with Apostles "baptized only those who

Maccaiia, p. gladly received the Gospel, believed it, or
became disciples of Christ." This afl&rms
that the Apostles only baptized those who were already
disciples of Christ. But Mr. Campbell contradicts this

Mill. Har., ^y Saying that "It was by baptism that the
vol. 6, p. 260. nations were to be discipled or made Chris-
tians; for Disciple of Christ and Christian are synony-
mous terms." In these, Mr. Campbell has baptism
administered because they were already disciples, and
also to make them disciples! Such is the interminable
jargon of Mr. Campbell's teaching concerning the design
of baptism.

SECTION II.

CONTRADICTIONS CONCERNING THE HOLY SPIRIT.

CONTRADICTION NINTH.

Mill Har Campbell affirms that "All the power

Toi.2, p. 295. of the Holy Spirit which can operate upon

Chn. Bap., the human mind is spent." Again he declares
p. 353. <«that * saving faith' is wrought in the heart

by the Holy Spirit, and that no man can believe to the

TtTE HOLY SPIRIT.

34?

saying of his soul but bj the Holy Spirit." The Srst
of these statements represents the power of the Holy
Spirit to affect the human mind, as having been ex-
hausted in dictating the Word ; but the second repre-
sents faith as being actually wrought in the heart by
the Holy Spirit !

CONTRADICTION TENTH.

"7^ Again Mr. Campbell affirms that ''The truth Mm. Har.,
alone is all that is necessary to the conversion p-
of men." This is contradicted by the following state-
ment: "I would not, sir, value, at the price Debate with
of a single mill, the religion of any man, as
respects the grand affair of eternal life, whose religion
is not begun, carried on, and completed by the personal
agency of the Holy Spirit." One of these texts teaches
that the truth or word alone is all that is necessary to
the conversion of men, while the other represents religion
as being begun, carried on, and completed hy the personal
agency of the Holy Spirit.

CONTRADICTION ELEVENTH.

Mr. Campbell said: "You talk of faith mhi. Har.,
wrought in the heart : you might as well talk ^'
of light, or seeing, wrought in the eye ; of sound, or
hearing, wrought in the ear ; of taste wrought in the
tongue; or of feeling wrought in the hand. It is the
quintessence of mysticism." This is positively contra-
dicted, as I have already shown, by the fol- chn. Bap
lowing: "From the answer above given to
query first, I am authorized to say that ' saving faith '
is wrought in the heart by the Holy Spirit, and that

348 CONTRADICTIONS.

no man can believe to the saving of his soul but by tlid
Holy Spirit." We might still add other contradictions
in the writings of the Bethany Reformer concerning tho
office of the Holy Spirit, but it would occupy too much
space in this work.

SECTION HI

CONTRADICTIONS CONCERNING THE NEW BIRTH.

CONTRADICTION TWELFTH.

Mill. Har., Mr. Campbell says : " Observe the intimate
vol 5, p. 260. copulative connection between ' water and

orrer^*to"^the Spirit.' As the child may be born with-
new birth. ijfg^ go ^i^n may be born of water without

being born of the Spirit; but he can not be born of the
Spirit without or before the water, for the Lord puts
water before Spirit, and both after * man.' He may be
quickened or begotten of the Spirit, but, without im-
mersion, he can not be born again." The above is con-
tradicted by the followino^ statement: "We

Camp, on *^

Baptism, p. are not baptized because of our fleshly descent
^^^* from members of any church, but bcv^ause

Baptism, be- o i n • • »jj tt

cause of the ' born from above — born of the Spirit. Here
new birth. -^/^^ Campbell positively affirms that tvithout
immersion a man can not he horn again; and, also, thai
we are haptized hecause we are already horn of the Spirit!
What consistency!

CONCERNING THE NEW BIHTH*

349

CONTRADICTION THIRTEENTH.

Mr. Campbell affirms that " Being born ot

TOT c^ • L T . ii • DeWewith

water and of the bpirit are two distinct things, Macca la, p.
and not the one an emblem of the other.** But
this is rudely contradicted by the same writer thus: "Be
ing born again and being immersed are the same cj^^^ gy^^
thing." So, Mr. Campbell must have two new p-^oo.
births, or a flat contradiction.

CONTRADICTION FOURTEENTH.

The Reformer says : " In the other case

(Titus ill: 5) it has allusion to baptism, as Fourth series,

'the washing' of an infant born. It is not, ^oi-*, p.706.
in this case, the new birth, but the washing of the new
birth." This is contradicted by the following, as I have
already shown : " For if immersion be equiv- oim. sys.,
alent to regeneration, and regeneration be of p* 2^^*
the same import with being born again, then being born
again and being immersed are the same thing ; for this
plain reason: that things which are equal to the same
thing are equal to one another." Here Mr. Campbell
makes baptism the new birth and also the washing of
the new birth! How can these things be? He affirms
that immersion is the new birth — and it is not the new
birth! Is this the beauty of Christianity Restored?

CONTRADICTION FIFTEENTH.

Once more he says: ''Persons are begotten chn. sys.,
by the Spirit of Grod, impregnated by the ^'^^*
Word, and born of the water." But he contradicts
the above as follows : " Whether we shall ^ , ^ , ,

Debate with

read ' he that believeth that Jesus is the Rice, p. 457.

850

CONTRADICTIONS.

Messiah, is born of God/ or is begotten of God, must
depend upon the taste and discrimination of the trans-
lator, as the word is the same in the original text." In
the first of these texts, Mr. Campbell makes begotten of
God and horn of God to mean quite different things;
but in the second they both mean the same thing! Who
will undertake, with these facts before him, to harmo-
nize Mr. Campbell with himself?

SECTION IV.

CONTRADICTIONS CONCERNING THE LORD*S SUPPER.

CONTRADICTION SIXTEENTH.

Debate with Campbell affirms that, "We indeed re-

Kice, p. 785. ceivc to our communion persons of other de-
Campbeu nominations who will take upon them the
for open com- responsibility of their participatiDg with us.

We do, indeed, in our anection and m our
practice, receive all Christians, all who give evidence of
their faith in the Messiah, and of their attachment to
his person, character, and will." This is open com-
munion extended by Mr. Campbell to all " other denom-
inations." But in the same debate on the next day, the
same Mr. Campbell, the restorer of the ancient Gospel,

Debate with declared that, " We have no open communion
Rice. p. 810. with us, and they in England have. That
Mr. Campbell p^iiiciple is uot at all recognized among us.
for "close" England there are large communities of
free communion Baptists, who admit Pedo-
baptists as freely as they do the baptized. We have no
such custom among us." When Mr. Campbell desired

CONCERNING THE LORD'S SUPPER.

351

in his debate with Rice, to court favor with Pedobap-
tists, he declared that "we, indeed, receive to our

COMMUNION PERSONS OF OTHER DENOMINATIONS;** but,

being hard pressed by Mr. Rice with his own former
writings, he now boldly declares that "We have no
OPEN COMMUNION WITH US ! It is a wcll-known fact,
that the Campbellites have generally followed the most
popular, the open communion side, of Mr. Campbell's
two-sided doctrine on the communion question. We
will here insert a quotation with which Mr. Rice pressed
Mr. Campbell into the above contradiction. Here it is,
in answer to the question of Mr. Jones, of England :
"Your third question is, 'Do any of your Debate with
Churches admit unhaptized persons to com- ^i^e, p. 790.
munion; a practice that is becoming very prev-
alent in this country f NOT ONE, AS FAR AS Mill. Har.!
KNOWN TO ME. I am at a loss to understand
on what principle — by what law, precedent, or license,
any congregation founded upon the apostles and proph-
ets, Jesus Christ being the chief corner-stone, could dis-
pense with the practice of the primitive Church — with
the commandment of the Lord and the authority of his
apostles." All the ingenuity of the Bethany school can
not harmonize these statements.

CONTRADICTION SEVENTEENTH.

Again Mr. Campbell teaches : " That we j^jjj
are not on this topic, on which so much has New Series,
been spoken, schismatical, is proved from the * • ^*
fact, that we never did refuse communion Open com-

. _ . . _ - muniou.

With any good man, nor with any among the

Baptists be(;ause of their theories or preachings on thiji

352

CONTRADICTIONS.

subject, nor do we now." This is the avowal cf open^
or mixed communion. The communion with any good
man." But this is contradicted as follows : ^' We do not

Mill Har ^^collect that wc havo ever argued out the
#oi. 2,p.3y3. merits of this 'free and open communion sys-

ciosecom- tcm.' But One remark we must offer in pass-
munion. -^^^^ ^^^^ must regard it as one of the
weakest and most vulnerable causes ever plead; and that
the ' great ' Mr. Hall, as he is called, has, in his defense
of the practice, made it appear worse than before. In
attempting to make it reasonable, he has only proved
how unreasonable and unscriptural it is." In the first
of the above quotations, Mr. Campbell is in favor of

communion with any good man;" and especially with
the Baptists whom he had repeatedly represented as a
part of Mystic Babylon, and descended from the Bed
Dragon; and also as one of the most incorrigible sects
of the antichristian world. He is in favor of commun-
ing with these antichrists ! But in the second^ he ex-
presses his amazement at the great Mr. Hall for advo-
'jating such a weak and vulnerable cause. But this was
the unpopular side of Mr. Campbell's teaching; there-
fore, his followers easily fell into the open communion,
or popular practice. It is likely that Mr. Campbell was
moved in his desire to commune with Baptists, by the
same motive that first caused him to adopt the Bap-
tist name, which was "expediency" and the desire for
" favor." It is very often the case, that the Cam^obell-
ites, in keeping with their father's example, try to make
the impression that the difference is very small between
the "Disciples" aud Baptists. They seem determined to
use Baptist influence to advance their cause.

MISCELLANEOUS CONTRADICTIONS.

353

SECTION V.

MISCELLANEOUS CONTRADICTIONS.

CONTRADICTION EIGHTEENTH.

Mr. Campbell, speaking of his own societies, said:
But as these communities possess the ora- ^j^y, Res.,
cles of God, are under the laws and institu- ^'
tions of the king, and, therefore, enjoy the aii present

, , . n 1 1 • 1 salvation

blessings ot the present salvation, the,y are, with Camp-
in the records of the kingdom, regarded as ^^^^^^^'^s-
the only constitutional citizens of the kingdom of heaven ;
and to them exclusively belongs all the present salva-
tion.'^ In speaking of the various Pedob'^ptist socie-
ties, he said: "Among them all, we thank camp. ou
the grace of God that there are many who ' ^'
believe in, and love the Savior, and that anionr^^'thl
though we may not have Christian Churches,
we have many Christians." In the first of these texts,
Mr. Campbell declares of the societies of the reforma-
tion that to them exclusively belongs all the
PRESENT salvation. But in the second, he deliber-
ately informs us that there are many Christians among
all the Pedobaptist Churches, including Rome herself!
He must have all these "many Christians" among the
Pedobaptists without the present salvation, or in an un-
saved state, or he pointedly contradicts himself!

CONTRADICTION NINETEENi^H.

Mr. Campbell affirms "that if there be any debate with
truth in history, we have found a succession Bishop Put
of witu^ses for the ancient faith against Rome ' ^ ^'

B54

CONTRADICTIONS

from the days of the first schism tiL the present hour.*'
But in another place, speaking of the cause of the Ref-

Miii. Har., ormation, he said : We can not think that
vol. 2, p. 390. ^Y^Q cause which we plead was plead either by
him (Stone) or any one else twenty years ago." So the
Reformer contends that there loere true witnesses for Christ
from the ajpostolic age^ and, also, that himself was the first
to plead the cause of original Christianity since the great
apostasy in the third century; for he declared his cause

Mill. Har., to be difi'ercnt from every other cause plead
vol. 2, p. 390. ^j^jg continent or in Europe since the great
apostasy." How could his preaching be the first if there
were witnesses for the true faith all the time !

CONTRADICTION TWENTIETH.

In his debate with Maccalla, Mr. Campbell affirmed
Debate with ^^^^ " from the apostoUc age to the present
Maccalla, p. time, the sentiments of Baptists, and their
^'^^^ practice of baptism, have had a continued

rom '^^^the chaiu of advocates, and public monuments of
Apostles. their existence in every century can be pro-
duced." But he contradicts this thus : " The whole
Mill Har [baptist] scheme is wrong, because it is not
vol. 1, p. 60. the scheme of Heaven. They borrowed it from
Baptists the Protestants, and they borrowed it from the
from Rome! jyj^^^^^, Harlots, and shc obtained it from
the Bed Dragon."

In the first of these texts Mr. Campbell traces the
Baptists in one unbroken chain of succession up to the
apostolic age; but in the second he traces them through
Rome to the Bed Dragon I

These contradictions could be greatly extended) did

CONCERNING BAPTISTS.

355

our limits allow ; but onougli has been given to sho^
the harmony of the Christian System ! But the good
Campbellite, who has made Mr. Campbell his oracle, wil ■
say, ^' There are seeming contradictions in the Bible.'
In fact, Mr. Lard, a genuine Campbellite, who attempted
a review of Brother Jeter's Book on Campbellism, made
no attempt to harmonize the contradictions in Mr. Camp-
bell's writings, but only referred to the objections of the
infidel to the Bible ! The Bible was written in lan-
guages that are now dead, and there is some obscurity
in translations ; but Mr. Campbell wrote in the present
century, in our own tongue. No Campbellite will at
tempt to harmonize his teachings, for they are a chaos
of contradictions. Why do they so often compare the
writings of Mr. Campbell with the Bible, if they do no
take him as their oracle ? The apparent contradictions
of the Bible are no excuse for Mr. Campbell's bold con-
tradictions. While all the seeming contradictions of the
Bible may be harmonized, no one can harmonize the
contrary teachings of Mr. Campbell.

Any System which contradicts itself is false.

The System of Mr. Campbell contradicts itself.

Therefore, the Campbellite System is far^??.

o56 THE CONTRAST

CHAPTER XX.

THE DOCTRINE OP BAPTISTS AND CAMPlJELLITES
CONTRASTED.

OWING to the failure upon the part of many well-
disposed persons to distinguish clearly the difference
between the Baptist and Campbellite doctrines, I have
concluded to state some of the Baptist and Campbellite
views in contrast ; and this is the more necessary from
the fact that the Campbellites generally try to make the
impression that there is little or no difference between
us and themselves ; and some of the Pedobaptists seem
to delight to class Baptists and Campbellites together as
one family, in order thereby to depreciate our claims by
associating them with the monstrous errors of' Campbell-
ism. And some uninformed persons are more easily de-
ceived in this matter from the fact that Campbellites
immerse their subjects also. But Uuiversalists immerse
their subjects, and yet no one will have so little self-
respect as to class them with Baptists. If, on this ac-
count, the Campbellites are a part of the Baptist family,
BO are the Mormons; for they immerse their subjects, and
for the very same design that the Campbellites immerse
theirs. Here is the language of Joe Smith himself:
,^"We believe that, through the atonement of
Denom., p. Christ, all men may be saved by obedience to
the laws and ordiuances of the Gospel. We

BETWEEN BAPTISTS AND CAMPBELLITES. 357

believe that these ordinances are : 1. Faith in the Lord
Jesus Christ; 2. Kepentance ; 3. Baptism by immersion
for the remission of sins ; 4. Laying on of hands for the
gift of the Holy Ghost."

This is very good Campbellite doctrine ; but as no one
will so far expose his ignorance or malice as to class
the Mormons with the Baptists ; neither ought they, for
the same reason, to class the Campbellites with us. I
wish, in this chapter, to so run the line of difference as
to leave all without excuse who would maliciously accuse
the Baptists of belonging to the same family with the
Campbellites. X Many of the most erroneous sects in all
Christendom practice immersion^' Must we be classed
with them on this account? Baptists do not desire to
gain favor with the world by sailing under Campbellite
colors ; and why should the Campbellites be so extremely
anxious to gain favor by sailing under the Baptist flag ?

In the following we design to set forth some of the
points of difference between Baptists and Campbellites.
■>Iany of these points involve the essential elements in
the plan of salvation and the organization of the king-
dom of Christ; while others follow as legitimate conse-
quences of these fundamental elements.

BAPTIST DOCTUINE. CAMl-'i ELLITE DOCTRINES.

FIRST.

Baptists teach that Jesus Campbellites teach that
Christ set up his own king- the Apostles set up the
dom. kingdom of Christ.

SECOND.

Baptists teach that the Campbellites teach that

358

THE CONTRAST

BAPTIST DOCTRINE. CAMPBELLITiJ DOOTRINEa

kingdom was set up duriug the kingdom was set up on

the personal ministry of the day of Pentecost.
Christ.

THIRD.

Baptists teach that the Campbellites teach that

Gospel was preached by the Gospel was first preach -

Christ and his Apostles dur- ed by Peter on the day of

ing the ministry of Christ. Pentecost.

FOURTH.

Baptists teach that Chris- Campbellites A3ach that
tian baptism was adminis- the first Christian baptism
tered by John, and Jesus was administered on the day
Christ through his disciples, of Pentecost,
before the day of Pentecost.

FIFTH.

Baptists teach that the Campbellites teach that
reign of grace commenced the reign of grace com-
with Jesus Christ. menced on the day of Pen-

tecost.

SIXTH.

Baptists teach that Jesus Campbellites teach that
Christ introduced and lived Jesus Christ lived in the
in the Christian dispensa- Mosaic dispensation, and
tion. not in the Christian.

SEVENTH.

Baptists teach that the Campbellites teach that
kingdom of Christ has never the kingdom of Christ has
been destroyed; that it has apostatized, and become to-
continued to the present tally corrupt.^
time.

BETWEEN BAPTISTS AND CAMPBELLITES.

359

BAPTIST DOCTRINE. CA^.IPBELLITE DOCTRINES.

ETGHT'.I.

Baptists teach that God Campbellites teach that
has ever had faithful min- the meaning of the Chris-
isters, who have proclaimed tian institution was lost in
the Gospel in its purity all the dark ages, and that none
the time since the days of have plead the true cause
the apostolic ministry. of Christ since the great

apostasy till Mr. Campbell's

day.

NINTH.

Baptists teach that they Campbellites acknowleago
have membership in the that they belong to an or-
kingdom built by Jesus ganization formed in the
Christ, which has continued year 1827, of excluded per-
to the present time. sons from among the Bap-

tists.

TENTH.

Baptists teach that the Campbellites teach that

true foundation of the the true foundation of the

Church or kingdom of Christ Millennial Church was lost ;

was never lost; and, there- and was presented, or laid

^ore, needed not to be laid again, in the present cen-

again. tury.

ELEVENTH.

Baptists teach that the Campbellites teach that
ancient Gospel has never they have i^estored the an-
been lost or taken away. cient Gospel.

TWELFTH.

Baptists teach that the Campbellites teach that
present visible kingdom or Mr. Campbell, with others
Church of Christ is the have from nothing reorgan-

360

THE cox r HAST

BAPTIST DOCTRINE. CAMPBELLITE DOCTRINES.

same that was organized by ized or established the king-
himself. dom of Christ again.

THIRTEENTH.

Baptists teach that sal-
vation is alone by grace,
through faith in Jesus
Christ, not of works lest
any man should boast.

Campbellites teach that
salvation is alone in that so-
ciety to which they belong,
and which was established
in the present century.

FOURTEENTH.

Baptists teach a repent-
ance produced by the aid
of the Holy Spirit attend-
ing the Word, and accom-
panied with godly sorrow,
prayer, mourning, and deep
devotion and penitence of
heart.

FIFTEENTH

Baptists teach, both to
Jews and Greeks, repent-
ance toward God and faith
toward the Lord Jesus
Christ, a faith wrought in
the heart by the Holy
Spirit, and which works by
love and purifies the heart.

Campbellites teach a ref-
ormation produced without
the aid of the Holy Spirit,
without godly sorrow, with-
out prayer, without mourn-
ing, and without any act
of devotion whatever.

Campbellites have in-
verted the Bible order of
repentance and faith ^ and
they teach that a mere
persuasion that the Gospel
is true, a dead faith, as all
the faith that the Gospel
requires.

SIXTEENTH.

Baptists teach that the ^ Campbellites teach that
sinner is condemned be- baptism is the line between
cause of unbelief. the saved and the con-

demned. )

BETWEEN BAPTISTS AND CAMPBELLITES. 361

BAPTIST DOCTRINE. CAMPBELLITE DOCTRINES.

SEVENTEENTH.

Baptists teach that who- ■ Campbellites teach that
soever believeth in the Lord even a believer is not born
Jesus Christ is born of Grod of God, or in possession of
and in possession of ever- spiritual life, until after
lasting life. immersion.

EIGHTEENTH.

Baptists teach that God Campbellites teach that in

will meet with the sinner immersion is the first act in

in the pardon of his sins which God will meet with

when he believes in his the sinner ; that God does

heart that God hath raised not meet with him either

up Jesus from the dead. in repentance or faith.

NINETEENTH.

Baptists teach that none Campbellites teach that
ure truly converted except none but the immersed are
those whose hearts are puri- truly converted to God.
fi^d or changed by faith.

TWENTIETH.

Baptists teach that im- /\ Campbellites teach that
mersion formally washes immersion literally washes
away sins, and does not away sins, and cleanses the
cleanse the conscience from conscience from its guiltT)
its guilt.

TWENTY-FIRST.

- Baptists teach that re- Campbellites teach that
generation is by the Holy immersion is itself regen-
ISpirit. eratiou."

TWENTY-SECOND.

Baptists teach that re- Campbellites teach that
pentance includes a turning immersion alone is the act

362

THE CONTRAST

BAPTIST DOCTRINE. CAMPBELLITP^ DOCTRINES,

to God, and that immersiou of turning to Grod ; that it

is the duty of those who is the most important of

have already turned to God. all the commandments.

TWENTY-THIRD.

Baptists teach that the But Campbellites teach
Holy Spirit is not limited that the Holy Spirit can
by the rite of baptism, but not be received by any per-
is bestowed on the true son, however strong their
believer. faith, before immersion.

TWENTY-FOURTH.

Baptists teach that sin- But Campbellites teach

ners ought to pray to God that no sinner has a right

for salvation before bap- to pray to God before im-

tism. mersion.

TWENTY-FIFTH.

^Baptists teach that per- ^Campbellites teach that
sons are born of the Holy immersion is itself the new
Spirit independent of the birth, or being born of the
action of baptism. Spirit.

TWENTY-SIXTH.

Baptists teach that the Campbellites teach that
New Jerusalem is the figu- the water of baptism is the
rative mother of us all. mother of all Christians 1

TWENTY-SEVENTH.

Baptists teach that in Campbellites teach that

regeneration there is a in regeneration there is no

change, or renovation of internal change of the moral

the whole moral man, and powers, or inward evidence

th'is persons are created of the same,
aot w in Christ Jesus.

BETWEEN BAPTISTS AND CAMPBELLITES. 363

BAPTIST DOCTRINE. CAMPBELLITE DOCTRINES.

^ TWENTY- i:iGHTH.

Baptists teach that the Cjinipbellites teach that

Holy Spirit operates with the truth or word alone is

the truth in the conversion all that is necessary to the

of men. conversion of men.

TWENTY-NINTH.

Baptists teach that the Campbellites teach that all
Holy Spirit now actually the power of the Holy Spirit
exerts a moral power upon which can operate upon the
the minds of men. human mind is spent.

THIRTIETH,

^ Baptists teach the burial Campbellites teach the
in baptism of those who are burial in baptism of sin-
dead to, or freed from sin. ners in order to kill them

to, or free them from sin;

THIRTY-FIRST.

Baptists teach that the Campbellites teach that

devil or satan, as a roaring Satan with his accomplices

lion, is going about and ex- is now confined in the

erting an invisible influence chains of hell, and that the

over the human family in wicked are not now insti-

order to their destruction. gated by the devil.

THIRTY-SECOND.

Baptists have always re- Campbellites have only

garded, from the days of professed to follow the Bi-

the Apostles, the Bible as ble about forty years, and

their only rule of faith and we have seen that they are

practice in things of relig- governed by the " Christian

ion. They acknowledge no System,'* written by Mr.

human authority in these Campbell,
matters.

364

THE CONTRAST

BAPTIST DOCTRINE. CAMPBELLITE DOCTRINES.

TIIIRTY-TIIIRD.

Baptists teacli that all Campbellites teach that
Christians should have private members have no
equal rights in the admin- right to vote in matters of
istration of the laws of Je- Church discipline,
sus Christ.

THIRTY-FOURTH.

Baptists observe the Campbellites invite tc
Lord's Supper, or keep the the Supper those whom
Lord's table in the Lord's they do not regard as mem-
kingdom, bers of Christ's kingdom.

THIRTY-FIFTH.

Baptists teach that all Campbellites teach that
the true saints, or children some of the saints of God
of God, will, through his will apostatize and be final-
grace, be finally saved in ly lost in hell,
heaven.

THIRTY-SIXTH.

Baptists teach that men Campbellites teach that
in a state of nature are en- sinners are only partially
tirely depraved. depraved.

THIRTY-SEVENTH.

Baptists teach that sal- Campbellites teach that

vation is entirely of grace salvation is by works,
without works.

THIRTY-EIGHTH.

Baptists teach that the Campbellites deny any

true ministers of Christ are divine call to the work of

divinely called to this im- the ministry,
portant work.

BETWEEN BAPTISTS AND CAMPBELLITES. 365

BAPTIST DOCTRINE. CAMPBELLITE DOCTRINES

THIRTY-NINTH.

Baptists teach that when Campbellites claim the
we have clone all we can, we whole honor of the con-
are but unprofitable serv- version of the world,
ants.

"We might extend the list of differences between us
and the Campbellites much further; but it is unneces-
sary. The man who would confound the Baptist with
the Campbellite doctrine, must be wofully ignorant of
the faith and practice of the tvro denominations ; or he
must lack moral honesty enough to do us justice. Mr.
Campbell himself claims to have made a radical change
in the whole course of religions instruction ; for he de-
clares, of his reformation, that it "Introduces Mm. Har.,
a change in the whole course of religious in- "^oi. 6, p. 351.
struction as new and striking as was the Baconian phi-
losophy, when first applied to the dogmas of the schools,
founded on the oracles of Plato and Aristotle." If Mr.
Campbell has changed the whole course of religious in-
struction^'^ then it follows that no part of his doctrine
is held in common with the Baptists. I hope that the
Campbellites will cease trying to gain favor with us by
crying peace, peace, when there is no peace. When it
suits their policy the Campbellites are free to pour out
all their vials of wrath on Baptists by denouncing them
as antichrists^ and as having descended from the Red
Dragon through Rome. And when they now talk about
miion and communion with Baptists, I am confident that

366

THE CONTRAST.

they, like Sanballet and Tobiah with the Jews, are try
ing to hinder the work. But why should we come down
from the great work in which we are engaged in order
to commune or consult with our bitterest ecclesiastical
enemies !

GLOSSARY 0.? TIIK BETHANY DIALECT.

367

CHAPTER XXI. ■

GLOSSARY OF THE BETHANY DIALECT.

IT is a well-known fact that one of the capital items in
Mr. Campbell's reformation was the restoration of a
pure speech.'* He regarded all the denominations of
Christendom as speaking the corrupt language of Ash-
dod, and not the j>wre speech of Canaan. It became,
therefore, an object of the first importance with the Re-
former to restore a pure speech^ in order thereby to pre-
pare the way for the introduction of the millennium ; for
Mr. Campbell aimed at nothing less than the ushering;
in of the millennial glory. And he conceived tliat the
preaching of his reformation was nothing less than the
voice of the angel flying in the midst of heaven, with
the everlasting Gospel to preach preparatory to the mil-
lennium. In fact, Mr. Campbell made this prophetic
declaration his text and watchword; and styled his own
production "THE MILLENNIAL HARBINGER.'
He denounced all Christendom as being unconverted,
and in the dark folds of Babylonish ignorance. He
then set forth his own reformation as the voice of the
angel that cried, Come out of heVy my people; for he
said; "A reformf.tion, we rejoice to know^ ^.^^
has always baen proclaimed Deform tba cup of voug.p. ies"

sea

GLOSSARY

Campbell's indignation has been poured out; and, bless
voice^of^ the Lord, this voice is heard in our land ; there-
angei. foYOj * Cou)^ out of her, my people, that you

partake not of her sins, and that you receive not of her
plagues:' for unless you reform you shall also perish."
And after thus denouncing his fearful threats upon
apostate Christendom, and representing himself as the
flying angel of the Apocalypse, he then set forth his de-
sign in regard to the introduction of the millennium in

1.,-,, TT ^^iG foilowirjQ' strains : " In so far, then, as

Mill. Har., o ' '

vol. 5, p. 62. the restoration and proclamation of the primi-
Mr. Camp- tivc institution is preparatory to that great
bell claims to o'lorious day of the Lord, and in so far

be the Har- . .

binger of as any portion of Christendom are engaged in
chust. ^1^.^ good work, so far, and only so far, are
they to be regarded as 'hasting the coming of the day
of the Lord' — as harbingers of the approaching reign on
earth of the Savior of the world. This, my dear sir, is
the maximum of our ambition."

How humble this claim of Mr. Campbell ! His highest
ambition was to be the -'Harbinger" of the approach-
ing reign on earth of the Savior of the world And as
one of the important works necessary in order to the in-
troduction of the millennium was the restoration of a
pure speech, Mr. Campbell as the harbinger, voluntarily
undertook this pious work. Mr. Campbell said : " Never
chr Bap. State be induced until a pure speecJi

p. 314. be restored — until the language of Canaan be
A pure speech spokeu by all the seed of Abraham." This
restored. state, the "Restoration of the ancient order of
things," depended on the restoration of this pure speech.
But as Mr. Campbell claimed to have restored the au-

OF THE BETHANY DIALECT.

369

cient order of things, he, therefore, claims to have restored
the speech of Canaan also.

Again, one of the " capital positions " of the Camp-
bellite creed is stated by the writer of the Biography of
B. W. Stone, thus : ^' That if Christians would Biog. stoue,
unite, they must cease to speak the language p-
of Ashdod, and adopt the pure speech of Canaan.'^ It
was the intention of Mr. Campbell to teach all Christians
to speak " the same things," and then this oneness of
speech would produce oneness of thought ; and thus the
great discovery of that Something " " of more ohr. Bap.,
real importance to all Christians of every p-^^^-
name than all the fabled powers of the philosopher's
stone, had they been real. Pe^rhaps in this one view
might be found the only practicable and alone sufficient
means of reconciling all the Christian world, and of de-
stroying all partyism and party feeling, with

. , . r»M I'll ^^^P'

ail their retinue and train oi evils, which have beii discov-
been more fatal to Christian light and liberty ^^"^ the pan-

° acea.

than were all the evils which fell upon human

bodies from the opening of Pandora's box to the animal

enjoyments of this world."

Thus was discovered this ^' wonderful theological pan-
acea for curing all the distempe^is of Christendom, by
rejecting all human creeds and sectarian names," and in-
>oducing the pure speech of Canaan! But it is evident
inat one thing has been omitted in this great work
which is essential to the proper understanding of the
pure speech of Canaan; and this one thing needful is a
reformed dictionary in keeping with the reformed lan-
guage of Canaan. The want of this reformed lexicon has
greatly perplexed the multitude in regard to the real

370

GLOSSARY

sentiments of the reformation. The English language,
to be understood, must be accompanied by an English
dictionary, and so 'of every other language in the world ;
and, likewise, the ^' pure speech of Canaan must have a
dictionary in keeping with that language. It is a noto-
rious fact that the Campbellites use the common words
and phrases used by others, but w^ith a totally different
meaning attached to them. To aid in the comprehen-
sion of this new dialect, which may very properly be
termed the Bethany Dialect, we design here to give a
few definitit us of words and phrases in common use
among those who speak the reformed language. I only
have space to give the definitions of a few leading terms.

REPENTANCE.

RefoT'SYi.Kttion: Mr. Campbell prefers the term. He
chn.systbirt says : "This is 'repentance unto life,' or
p- ''^- what is truly called reformation^

FAITH.

chn. Bap., "Just the belief or persuasion that the
p. 466. Crospel is true." "Assistance to believe is a

metaphysical dream." This is all that is meant in the
Bethany dialect by faith.

REGENERATION.

chn. System, Imrtiersion : "For if immersion be equiva-
p. 200. regeneration," etc. Immersion is all

the personal regeneration known to the Bethany dialect.

NEW BIRTH.

JmmersLon : " Beino; born ae-aio aud beino

Chn. System, , . ,

p. 200. immersed are the same thing."

OF THE BETHANY DIALECT.

371

CONVERSION.

fmmersion : "This act is sometimes called chn. system,
' immersion, regeneration, conversion." When ^*
the Apostles commanded the people to repent and be
converted^ the Campbellites understand this to mean
repent and he immersed! Then, according to the Beth-
any dialect, whenever conversion or converted is men-
tioned in the Bible, we must understand it to mean
immersion !

BORN AGAIN.

Immersion: It is positively taught in the Bethany
language that heing horn again and being immersed are
the same thing.

BORN OF WATER.

Immersion: This is universally understood by Camp-
bellites to mean immersion.

BORN OF THE SPIRIT.

Immersion : This expression is also understood by
reformers to mean immersion.

THE WASHING OF REGENERATION.

Immersion: This expression, in Titus iii: 5, is de-
clared by Mr. Campbell to have " allusion to baptism."

WASHING OF WATER BY THE WORD.

Immersion: This is taught by Mr. Canipbcll to mean
immersion.

PURIFIED FROM SINS.

Immersion : Mr. Campbell declares that this expres-
sion is "universally understood to refer to
I'hristian immersion.' p. 222.

372

GLOSSARY

OBEDIENCE TO THE GOSPEL.

Immersion: This is taught by Mr. Campbell to mean
Chy. Res., immersioD ; for he says : They who gladly
p. 199. received this word were that day immersed ;

or, in other words, that same day converted, or regen-
erated, or oheyed the Gospel. These expressions in the
Apostles' style, when applied to persons coming into
the kingdom, denote the same act, as will be perceived
from the various passages in the writings of Luke and
Paul.'*

TURNING TO GOD.

ohy. Res., Immersion : "Immersion alone was that act
p. 214. Qf turning to God." This is the testimony

of Mr. Campbell, who introduced or restored a pure
speech,

THE OPERATION OF THE SPIRIT.

The operation of the Word as dictated hy the Holy
Spirit: For Mr. Campbell declares "that truth alone
is all that is necessary to the conversion of men." The
Holy Spirit did operate in the formation of the Word,
but his power to influence the human mind was spent
or exhausted in that work.

RESISTING THE SPIRIT,

In the Bethany dialect, only means resisting the
word or arguments of the Spirit.

TO BE FILLED WITH THE SPIRIT

Is simply to be filled with the Word, or have the
word of Christ dwelling richly in us. This is the pure
speech of Campbellism.

01" THE BETHANY DIALECT.

373

A CHANGE OF HEART;

A change of views : This is all that is meant, in the
Bethany language, by a change of heart ; for Mr. Camp-
bell says ^' that a change of views or of heart is not a
change of state." And again he says : " So, chy. Ees.,
in religion, a man m.ay change his views of
Jesus, and his heart may also be changed toward him;
but unless a change of state ensues, he is still unpar-
doned, unjustified, unsanctified, unreconciled, unadopted,
and lost to all Christian life and enjoyment." From
this, then, it appears that when Campbellites teach that
one must have "a change of heart" before immersion,
they do not mean that he must be pardoned before im-
mersion, but they only design to teach that his "views"
must be changed ! Therefore, according to the Bethany
dialect, a man may have his heart changed and still be
unpardoned^ unjustified^ unsanctified^ unreconciled^ una-
dopted, and lost to all Christian life and enjoyment !
The Reformer also teaches that a person may have a new
heart without the new birth, for he says : " These two
[repentance and faith] constitute a change of Debate with
heart, a mental conversion; for all believing Rice, p. 555.
penitents have a neio heart, and are prepared for being
born into the kingdom of God." This is a very im-
portant feature in the Campbellite theory that a change
of heart does not imply the pardon of sins, but only a
change of views!

We have thus given a few definitions which, if re-
garded, will aid the reader in understanding the so-
called "pure speech" of Campbellism, or the Bethany
lans^uao-e. Many nnsuspectins: persons have been de

374 GLOSSARY OF THE BETHANY DIALECT.

coyed into Canipbellism for want of understanding the
reformed meaning attached by the Campbellites to the
words and phrases in common use. May it not truly be
said that Campbellism is a " strong delusion," which
was threatened thus: "And for this cause God shall
send them strong delusion, that they should believe
a lie."

OONCLUSIOi^.

375

CONCLUSION.

iAM glad to believe that there are some of the peo-
ple of God among the Campbellites. These persons
have obtained the precious hope, independent of and in
spite of Campbellism. They have entered the Camp-
bellite fold without knowing the real sentiments of that
system. They do not subscribe to the monstrous doc-
trines of the so-called Reformation. They believe in
Jesus Christ with the heart, and love him ; but they are
mistaken in regard to his kingdom. Such persons de-
serve the sympathy of all who understand the truth on
this subject. I do not include such persons, in the body
of this book, as Campbellites. I would earnestly plead
with them to come out of Babylon, lest they partake of
her plagues. All the true Christians should immediately
quit the folds of Campbellism. First. They should come
out, because to remain in that society is to dishonor
Jesus Christ by giving the honor of the setting up of
the kingdom to an uninspired man. Second. To remain
,in the Campbellite society is to sanction an acknowledged
hum?.n society as above the kingdom of Christ, and
thereby reject the wisdom of God. Such conduct is
idolatry. Third. For the people of God to remain in
the Campbellite society tends to mislead others. Such
conduct causes sinners to depend on a false system for
salvation, and thereby contributes to' their damnation
Reader, as you value the immortal soul, if you are no*

376

C0NCLTT810N

a Campbellite, come out from the Campbellite society,
that you partake not of other men's sins, and stand in
the way of sinners. The child of God should flee from
Campbellism as he would from deadly poison, as from a
moral pestilence which breeds death and ruin to the souls
of men. It is positively the duty of all the lovers of
Jesus to become members of that kingdom which cannot
he movedj and which has stood out as the beacon light of
the world against all the powers of hell from the time of
Christ. The existence of the Campbellite kingdom is an
evidence of the existence of a true kingdom of Christ
somewhere ; for if there had been no true kingdom,
a counterfeit kingdom would not have been invented.
The existence of the counterfeit coin is a proof that
there is some genuine coin somewhere. The counterfeit
gold is a proof of the existence of the pure gold, and
so the counterfeit churches are proofs of the existence
of the genuine. There could not be an image of an ob-
ject if there had existed no object. There would be
no hypocrites if there were no real Christians. And in
like manner the existence of the Campbellite society is
a proof that God has a true Church somewhere. It was
my design at the outset to present the claims of the king-
dom in a second part of this book; but as this work
has grown larger than was at first intended, I have con-
cluded to present the Baptist claims and history in an-
other volume.

The Text-Book or Hand-Book of Baptist History,
which I am preparing to follow this work, will be ar-
ranged on the same general plan as to references as the
Text-Book on CaiUpheUism. The Hand-Book of Baptist
History will exhibit the peculiarities of the Baptists,

CONCLUSION,

377

answer tlie objections urged against their claims to an-
tiquity, and point out the most direct lino of historic suc-
cession back through the dark ages to the time of Christ
and the Apostles. I design this book to furnish the
means of defense against all the charges of opponents
against the Baptist claims to be the visible kingdom of
Jesus Christ. This book will be a collection of mate-
rials from the Bible, as well as from the writings of ap-
proved historians of the various denominations to defend
the Baptists from the attacks of all parties. It will be a
proof-book presenting the concessions of various ap-
proved historians, admitting our denominational claims.
Reader, will you for one time make a prayerful examina-
tion of the claims of the Baptists to be the visible king-
dom of Jesus Christ. May God in great mercy direct
all true believers in Christ by the Holy Spirit into the
truth concerning that "kingdom which shall never be
destroyed; and the kingdom shall not be left to other
people, but it shall break in pieces and consume ali
these kingdoms, and it shall stand forever."

Amen.

By^PTIST:

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A bold, uncompromising advocate of the truth.
Price reduced to $1.50 per year, in advance.
Sample copy free. Subscribe now.

D. B. EAY, Editor, St. Louis, Mo.

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setting forth Baptist principles more positively
and prominently will hardly be denied. As Bap-
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g;;^==sSuperintendents and pastors are espec-
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the plates and copyrights of the Text Book on
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Discussion. The Company now has more ttjan
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and is prepared to furnish any thing in the book
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BAY'S BAPTIST SUCCESSION.

The Most Convenient Hand-book of Baptist
History that has Ever heen Published.

This work should be owned by every Baptist;

First: Because it answers with historical facts,
the usual objections to Baptist antiquity.

Second: Because it arranges the historical facts
showing the chains of Baptist succession up to the
apostolic age.

Third: Because it contains the historical accounts
of the fearful persecutions in which miUions of Baptists
have been slaughtered during the dark ages.

Finally: This book should have a general cir-
culation, because it is arranged to suit the capacities
and wants of the common people. Any average
member of the church with the Bible and this book,
may successfully defend the Baptists against the attacks
of other denominations.

TESTIMONIALS.

2'he Baptist, Dr. J. R. Graves, editor, says:
'Baptist Succession.' — D. B. Ray has issued his
history bearing this title. We have glanced through
it, and are pleased with it. He has, to our mind, demon-
strated a succession of Baptist communities from the
first to the present time.''

The Central Baptist, Dr. J. H. Luther, editor, says :
" This book is gotten up in handsome style, con-
tains 470 pages, printed on good paper, and in clear
type.

To say that we regard this a valuable contribution
Baptist literature would not fully express our idea

Df ^he work.''

The Texas Baptist Herald, J. B. Link, editor, says :
" This is a historical compilation of great value.

It is fay the best manual of Baptist history we have

seen.''

The h\stern Recorder, Louisville, Ky., says:
' Ray':^ Baptist Succession.' — This book, we are
glad to know, is having a wide circulation. Let the

book roll on, it is doing a noble work in defe*5ce of
truth. It is a production of decided merit."

Extract from a letter to the author, from Joseph H.
Borum, Secretary of West Tennessee Baptist Conven-
tion :

" I have read with interest, profit and delight, your
^ Baptist Succession.' When I sat down to read it, 1
)iad some misgivings; when I arose from its perusal,
ft was with rejoicings. The most complete and satis-
factory history of the denomination I have ever read.
No Baptist should be without it, nor any one else who
desires to know the truth."

Elder W. W. Gardner, D. D., Professor of Theology
in Bethel College, Russellville, Ky., says:

" It is a valuable contribution to Baptist literature,
and brings many historical facts within reach of the
masses. I am especially pleased with the chapters on
the Waldenses, and kindred sects. It is calculated to
do much good, and deserves a wide circulation and
careful reading."

Eld. Wm. M. Lea, among the ablest Baptist critics
and preachers in Arkansas, says:

Dear Bro, in Christ: I have carefully read your
Baptist Succession, and in my humble judgment it is
the book for the times."

Eld. J. J. Sledge, of Texas, and one of the ablest
debaters and critics of the South, says:

"Having carefully read, and compared. The Baptist
Succession, by Elder D. B. Ray, with other historical
documents, I can highly recommend it as sound in
doctrine, and correct in historical truth. It presents,
in a condensed form, the substance of many large
volumes, and is therefore very convenient and instruc-
tive to all practical readers. His Text Book on Camp-
bellism is equally worthy of careful perusal."

The Succession is sent by mail at $1.50. per copy.
Liberal terms to agents. Address,

D. B, RAY,

St. Louis, Mo.

RAY'S TEXT-BOOK

TESTIMONIALS.

The Baptist, J. R. Graves, Editor, says : " We liail the ap-
pearance of this book. It is the very thing" needed by our
ministers who have not time to read all of Campbell's writ-
ings— the very tliino- for our members, for it places a key to
the mysteries of this seductive system in their hands, and
with this book and the New Testament, they can withstand
this error."

N. M. Crawford, D. D.,late President of Georgetown Col-
lege, Kentucky, says : The w^ork itself we considei- the best
book on the subject for popular reading. It gives a clear
view of what Cani[)bellism is ; shows its maniiold inconsis-
tencies, and refutes its errors."

The Index and Baptist, Georgia, says : There was a
place for this work, and the work fills the place. The distin-
guishing pecuUari ties of the Reformation are brought out by
a o^reat variety of citations from the writings of Mr. Camp^
bell and his ^disciples,' and confuted with ^ short, sharp and
decisive' arguments, combining the authority of Scripture
and the demonstration of logic."

The Standard, Cliicago, Illinois, says : This is, evidently,
the work of one who has made himself entirely familiar with
CampbeUism; who has read its inmost heart; of one, also,
who loves that faith which was of old delivered to the saints,
and is ready to contend tor it earnestly. The style is direct,
pungent, and the reasoning conclusive, because, while logical,
also scriptural."

Howard Malcom, D. D., of Piiiladelphia, says : Auiong
recent theological jDublications, that of Rev. *D. B. Ray, of
Lexington, Ky., is among the most timely. The Text-Book on
CampbeUism deserves a wide cii culation, especially in the
Southwest, as here that ism is mosi prevalent. The plan of
the work comprehends every aspect of the subject. The ar-
ransrement of topics is natural, the style ingenious, and the
deductions fairly drawn in the veiy words of their writers,
and accompanied in every case, with reference to book and
page. The result shows^a mass of contradictions, even in
the writings of Mr. Campbell himself. "

The Text- Book is sent bv mail, at $1.00 per copy.

Address: D. B. RAY, St. Louis, Mo

THE CHURCH DISCUSSION.

This is the only published Church Discussion he-
tween Baptists and Campbellites in existence. This
discussion was held in La Grange, Mo., in the year
1873, between D. B. Ray representing the Baptists,
and J. R. Luca: representing the Disciples. It con-
tinued eight evenings, and was reported by one of
the best short-hand reporters in St. Louis. The pro-
positions debated were as follows :

ist. "The church organization with which I (J. R.
Lucas) stand identified, known by my brethren as the
Christian Church, possesses the Bible characteristics
which entitle it to be regarded as the visible church or
kingdom of Jesus Christ."

J. R. Lucas attirms. /
D. B. Ray denies. \
2d. " The church organization with which I, (D.B.
Ray) stand identified, known by my brethren as the
Baptist Church, possesses the Bible characteristics
which entitle it to be regarded as the visible church
or kingdom of Jesus Christ."

D. B. Ray affirms. >
J. R. ],ucAS denies. \
J. R. Lucas and D. B. Ray each endorsed his own
speeches for the press. And after the manuscript
report and printed proof of the wliole discussion had
passed under the inspection, and received the sanction
of both disputants, as a correct report of the discus-
sion, the Discussion was printed in book form of over
500 pages.

We sell the Church Discussion, single copy, by mail
for $2.00. We will send the Discussion, as a premium,
for four new cash sub^jiersJrt^itbv $*roa^Ul^ the

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